- Devulapally Ramanuja Rao

           The coastal region is Saraswati. Rayalaseema is Parvati. Telangana is Lakshmi. The Mother Superior of all the three is the Telugu matriarch. The land of Trilinga-encompassed by Daksharama, Srisailam and Kaleswaram-is the present Andhra Pradesh. The Circars area, Telangana and Rayalaseema-the principal regions of Andhra Pradesh-have been, for two decades and more, on the path of progress.

           As the splendor of a thousand lotuses blooming in a lake as the light of a million rays radiated by the Sun of Culture, Telugu life is a mansion of bliss built on the foundation of unity.

First Step
           Unforgetful are the efforts and the sacrifices made to bring under one administration the Telugu people, who had been separated. In the Circar districts, Rayalaseema and Telangana, there were popular movements. The object was that, if people were to be partners in the business of government, the language of the people should be the language of Government. The movements were fruitful. The advent of Andhra Pradesh on November 1, 1956, was the first step towards, the cultural development of the entire Telugu region.

           Telugu is a mellifluous language. It is lauded as the Italian of the East. Krishnadeva Raya, the Andhra Bhoja, sang in praise of Telugu. The pioneer of modern Telugu poetry, Rayaprolu Subba Rao, has spoken of the flavor of Telugu as superior to the taste of grapes and richer than the sweetness of bananas. Many a; famous philologist has opined that Telugu should be the national language of India.

           Lakhs of Telugus are living on the borders of the neighbouring states of Tamil Nadu, Karnataka, Maharashtra, Madhya Pradesh and Orissa. They mingle with the people of those States and live in an atmosphere of cordiality and fellow-feeling. They preserve the Telugu language and the Telugu cuilture. The Government of those States also help to foster the language and the culture of the Telugus.

Common Bond
           There are innumerable Andhras living in other countries like South Aftrica, Mauritius, Sri Lanka, Burma, Malaysia, Singapore and Indonesia. Outside our own State, there are about a crore of Telugus. Whether in other States or in other countries, the Telugu people have a common bond. Their culture is one. Their language is one. They speak the same tonge: they sing the same melody.

           The Telugu people have, since time immemorial, been a race devoted to the fine art. They have excelled in sculpture, painting, literature, music and the fine art. Ours is a proud lineage. Ours is a glorious history.

Perennial Spring
           To the best of history's knowledge, it is a stream of two millennia. Even before that hoary past, Andhra culture had been a perennial spring. This river has frisked along hills and vales, passed through forests and skipped over many an impediment. Over the centuries, this river has diverted itself into numerous distributions. Diversity blends into unity, which has its consummation in the ocean of oneness. Unity has, all along, been a synonym for Andhra history.

           Leaving alone the citation of Andhra distinction in the Aitareya Brahmana and other ancient records, we may say that our history assumed a shape with the epoch of the Salivahanas alias Satavahanas. The first kings who lorded it over the whole of Andhra Desa were the Salivahanas. This dynasty reigned for four centuries and a half. Their progenitor was Srimukha. He was the heroic personage who established the Andhra kingdom in the third century B. C., who annexed the Magadha empire and extended Andhra grandeur to northern India.

First Capital
           The first capital of the Andhra kingdom was Srikakulam on the banks of the Krishna. Later, it was shifted to Dhanyakataka. Dhanyakataka was the ancient name of the modern Dharanikota, near Amaravati, on the Krishna in the Guntur district. The Andhra empire of those times extended from the Bay of Bengal in the east to the Arabian Sea in the west.

           Hala's was mighty name among the Satavahana emperors. He was a great poet in the Prakrita language. He was a patron of posts. Though Andhras, the Satvahanas promoted Prakrita, which was adopted as the court language. The first author among the Telugus was, perhaps, Hala himself. Hala's Gatasaptasati is remarkable in our ancient literature now available to us. Gunadhya was Hala's minister. He made a prodigious collection of stories in prakrita, entitled the Brihatkatha (the stupendous story). The Andhras proved themselves adepts in the art of story-writing so long ago. After Hala, the two notable personalities were Gautamiputra Sri Satakarni and Gautamiputra Yajna Sri Satakarni.

Golden Age
           The period of the Salivahanas may be described as the golden age of Andhra history. The people of that era registered an all-round progress. Buddhism was widespread. The Buddhist stupas and viharas of the time are famous. Stupas emerged at Dhanyakataka, Bhattiprolu, Guntupalli, Ghantasala, Chinna Ganjam and other places. The Buddhist sangharama of those times were magnificent centres of learning. Prominent among the seats of Buddhist learning of those days was the one at Dhanyakataka. During the time of the Satavahanas, we had trade relations with western cities like Rome and also with the eastern countries.

Maritime Commerce
           Gautamiputra Yagna Sri Satakarni gave an impetus to sea voyages and maritime commerce. Along with our exports, there was the importation of our religion, our culture and our arts into the countries of the east. Though Buddhism was predominant among masses, the Salivahana kings stuck up to vedic religion. Nevertheless, they encouraged Buddhism. The world-renowned Nagarjunacharya flourisjhed in those days. The existing Amaravathi stupa and the ancient Dhanyakataka stupa belonged to that period. It was the Andhra Satavahanas who furnished the prelude to South Indian culture.

           After the Satavahanas, the kings of the Ikshwaku dynasty deserve an honourable mention. Vasistiputra Kshantimula was the king who founded the Ikshwaku Kingdom in the Telugu country. It is said that the Telugu country during his reign enjoyed prosperity.

           In the vicinity of the present Nagarjunakonda there was Vijayapuri in all its eminence and effulgence. Nagarjunakonda is the symbol of the fine culture of the Telugus intertwined with the history of the Ikshwakus. In those days Sriparvata was a great Buddhist sangharama, which attracted Buddhist pilgrims from far-off lands.

Nagarjunakonda
           Nagarjunakonda at that time was a great Buddhist pilgrim centre. Thanks to Nagarjunacharya's glorifying halo, the place gained renown in far-off countries. The principal stupa in Nagarjunakonda was called Mahachaitya. In this Mahachaitya were lodged the sacred relics of Lord Buddha.

           Inestimable is the art of the Nagarjunakonda stupa. The sculptural art of the Telugus of the time was applauded as the best in India. The motif of the sculpture of those times was the decpiction of the life story of the Buddha. Over and above, the sculptures mirrored Andhra contemporary life. Our history and culture of that period are reflected in those sculptures.

           After the Ikshwakus, mention should be made of the Brihatphlayanas, the Salankayanas, the kings of the Kandara and the Vishnukundin dynasties. Fro about the last quarter of the fifth century, the Vishnukundins were in power. Between the time of the Ikshwakus and that of the Vishnukundins, there were important changes in the Andhra country various races which had come from the north settled here.

           The immigrants and the original inhabitants merged, and an integrated Telugu community emerged. Regarding religion, too, there was change. Buddhism declined, giving jplace to the Vedic religion. Prakrita language and Prakrita poets were out of favour. Sanskrit language, Sanskrit poets and vedic learning, gained respect. Telugu began to shape as a sweet language. It was in the cradle.

Great Hero
           After the Vishnukundins, the eastern Andhra came under the rule of the Chalukyan Kshatrias. They were related to King Pulakesi who ruled from his capital Vatapi (the modern Badami) in Maharashtra. Pulakesi was a great hero who defeated emperor Harshavardhana. His brother, Vishnuvardhana, was the founder of the eastern Chalukya dynasty. His independent rule started in the Vengi country in 625 A. D. The Chola kings of the south had matrimonial alliance with the Vengi Chalukyan kings. Rajaraja Chola gave his sister, Kundavamba, in marriage to Vimaladitya, brother of Sakti Varma.

Rajaraja Narendra was their issue. He married Ammanga Devi, daughter of Rajendra Chola. His reign commenced in 1022. The first Telugu poet, Nannaya, adorned the court of Rajaraja Narendra. Telugu developed gradually during the time of the Vengi Chalukyas, and poetry was cultivated. The earliest Telugu work that has come down to us is Nannaya's Andhra Mahabharata, written under the patronage of Rajaraja Narendra. During the time of the Vengi Chalukyas, commerce too expanded. Our merchants traded with the eastern countries and islands.

Kalinga Region
           When we speak of the sea voyages and maritime trade of the ancient Andhras, we cannot afford to lose sight of Kalinga. Kalinga was the region which extended from Pithapuram in the Godavari district of central Andhra to the bank of the Mahanadi in the north. The kings and people of those days were Buddhists. The Ganga kings ruled over Kalinga from 500 A. D. to 1400 A.D. They patronized vedic learning as well as the arts.

           It was they that built the magnificent temples of Srikakulam, Puri Jagannath and Konarka. The Kalingas were an adventurous people. They braved the seas and traded with Burma, Malaya, Java, Sumatra and other distant places. The kings of the Sailendra dynasty, who ruled Java during the eighth, ninth and tenth centuries, hailed from Kalinga.

           After Chalukya Rajaraja Narendra, the Vengi kingdom was involved in trouble. Rajendra Chola, son of Rajaraja Narendra, was greatly attached to his maternal uncles. Thus, this association with the timils became very intimate. At that time Tribhuvana Malla Vikramadity was the ruler of the Kannada Kingdom. He belonged to the family of western Chalukyas. The Telangana region was then under the rule of western Chalukyas. The Kannada King was making every effort to go out on an expedition from the Telangana side and occupy the Bengi kingdom. But he was not successful. In course of time, eastern Andhra disintegrated into small zones and petty principalities.

Temple Architecture
          The Kakatiya nobles ruling in Telangana were the vassals of the Kannada emperors. These Kakatiyas were out to proclaim their independence. The smithereens of the Telugu country were cemented by Kakatiya Ganapati Deva, who averted disruption and established an integrated Andhra empire. That was indeed, a supreme event in the history of the Telugus. The rule of the numerous lords and nobles in eastern Andhra was not altogether devoid of good. Temple architecture developed into an excellent art. Music and the art of dance acquired a new grace and a fresh elegance. The Vedas and the Sastras gained in popularity.

           The progenitor of the Kakatiyas was Betaraju. His son was Prolaraju. Prolaraju's second son was Betaraju II. The son of Betaraju II was Prolaraju II. All these kings ruled the Telangana region, with Anumakonda (Hanumakonda of today), under the vassalage of the western Chalukyas. Prolaraju II proclaimed himself independent of the western Chalukyas.

Great Fort
          Ganapati Deva assumed power in 1199 A.D. After his accession, the capital was shifted from Hanumakonda to "Orugallu." A great fort was built by Ganapati Deva at Warangal. It was the time of the invasions of Hahammad Ghori. It was Ganapati Deva who, for the first time, made an attempt to bring the entire Telugu country under the aegis of a single authority with a view to resisting foreign aggression.

           The great poet, Tikkana, adorned the court of Manumasiddhi, the Telugu Chola King who ruled Nellore. It was under the patronage of Ganapati Deva that Tikkana completed the translation of fifteen cantos of the Mahabharata and recited it for the first time in the fort of Orugallu. Tikkana of Nellore looked up to Kakatiya Ganapati Deva as a friend, as a patron who was prepared to listen to his Muse. Ganapati Deva was an efficient king. He was irresistible. In puissance he was unequalled.

           He rose to great heights of valour. The whole country from Kalinga in the north to Chengalput in the south saluted the power of Ganapati Deva. A son of the Telugu Mother ruled at Kanchi, as a representative of the Kakatiyas. The light of the Telugus radiated a million rays of brilliance. The Kakatiyas were hundred per cent Telugus. Ganapati Deva was an Andhra emperor. In the words of Vidynatha, Orugallu is an Andhra city. Ganapati Deva ruled the Telugu empire with a halo for sixty-two year.

Benevolent Regime
           Ganapati Deva had no male issue. Rudrama Devi was his only offspring. She was a worthy daughter of a worthy farther, by virtue of her regal demeanor, intrepidity and political acumen. May be, she excelled her father. Rudrama Devi succeeded Ganapati Deva. What the Rani of Jhansi was to Bharat, Rudrama was to Andhra. She had the reputation of looking after the people with the affection of a mother. Hers was a benevolent regime. Her grandson was Prataparudra Deva. Under his leadership, the Telugu armies went beyond Kanchi and conquered the country farther south down to Tiruchirapalli.

           Prathaparudra Deva shone like Rudra-the terrific. During his time the Delhi Sultans, with mighty army, invaded Orugallu many a time. Unable to face the might of Prataparudra Deva, the Sultan's troops took to their heels. But as ill-luck would have it, on one occasion. Prataparudra Deva was taken captive. As he was being escorted to Delhi, Prataparudra Deva, who prized honour above everything else, somehow managed to commit suicide on the banks of the Narmada. The fort of Warangal fell for the Sultanate. The entire Telugu country passed under the rule of Delhi. The light of the Telugus was bedimmed.

           Siva Devayya, the minister of the Kakatiyas, a veteran politician, was a great devotee of Siva. It was a; time which saw the exuberance of charities, religious practice, sculpture, music, dance, literature, painting, military, science, agriculture, trade, entertainment, festivities and happiness. The fort of Warangal, the thousand-pillared temple, the shrine of Ramappa, the lakes of Pakala, Laknavaram and Ramappa are splendid specimens of the resplendent times of the Kakatiyas.

           Japa Senani, the commander of the forces of Ganapati Deva, was the author of the famous treatise of dance, Nritta Ratnavali. He himself an eminent chjoreographer. The history of the Kakatiya empire which achieved an all-round progress, deserves to be written in letters of gold.

The Sun Sets
           With the exit of Prataparudra Deva, the sun set on the Kakatiya empire in 1323 A.D. Oncew again the Telugu country broke into crumbles. The mansion of power erected by Ganapati Deva was in ruins. Later, a few independent Telugu kingdoms were set up. Musunuri Prolanedu made Rekapalli on the Godavari his capital. With Orugallu in the Telangana region as capital, Prolanedu's cousin, Kapanedu, ruled on the banks of the Tungabhadra. Harihara Rayalu and his brother Bukka Rayalu carved out their own kingdom in 1335 A.D. with Vijaynagar in Rayalaseema as capital.

           The Telugu country freed itself from the Muslim yoke. But the country was united as in the times of the Kakatiyas. In 1347 A.D., Bahmani kingdom came into being in the Deccan. The kingdom of Recharla Anavotanedu in Rachakonda (Telangana) and the kingdom of Vema Reddi in Addanki (Guntur) also made their appearance. Towards the end of the fourteenth century, the Telugu country got divided into a few important kingdoms. The unity and glory of the Kakatiya period were no more. Anavota Reddi shifted his capital from Addanki to Kondaveedu.

Reddi Kings
           During the period of the Reddi kings, fine arts like music, poetry and dance were in bloom. The kings were erudite scholars in Sanskrit and Telugu. Komaragiri Reddi authored a Sanskrit treatise on the art of dance – Vasantarajeeyam. He was also known as "Vasantaraya," Ithe great Sanskrit scholar and poet. He achieved proficiency in literature as well as music. In addition to the fine arts, the Reddi kings gave a fillip to sciences like ayurveda and astronomy. The great poets, Yerrapragada and Srinatha, belonged to this period.

           The era of the Reddi Kings may be described as the vernal season of Andhra literature. Under the influence of leading merchants like Avachi Tippayya Chetti, maritime trade with east Asian countries developed. The bustle and animation, which had marked the Motupalli port during the Kakatiya period, was restored by the Reddi kings. Malla Reddi paid special attention to the improvement of Motupalli. Vema Reddi, the devotee, did a great service to pilgrims by the construction of steps from Srisailam to Patalaganga.

Telangana Poet
           Like the Reddi kings, their contemporaries the Rachakonda sovereigns, too, fostered literature and the art of music. Telugu poets as well as Sanskrit poets received their succor and respect. Kumara Anavotanedu, grandson of Anavotanedu, was an eminet Sanskrit scholar. He authored plays and treatises on music and rhetoric. The great poet, Srinatha, voiced the distinction of the Rchakonda ruler. Sarvajna Singa Bhupala. The great poet, Potana, who hailed from Telangana as a benediction to the Telugus, was a contemporary of Singa Bhupala.

           The Vijaynagar kingdom, founded by Harihara Rayalu, Bukka Rayalu and their brothers of the Sangama dynasty, was ruled by four dynasties. The most important of them was the Tuluva dynasty. Sri Krishnadevaraya belonged to this line. On the death of Tuluva Veera Narasimharaya, his brother Sri Krishnadevaraya, was enthroned by the minister Saluva Timmarusu. The Telugus salute the sagacious Timmarusu, who laid the foundations of an Andhra empire. Krishnadevaraya was a great hero and a master of war strategy. Timmarusu was a great statesman. And the twin contributed to the glory of the Andhra empire.

Vijayanagar Empire
           During the reign of Krishnadevaraya, the banner of the Andhra empire was planted as far away in the north as Cuttack. Down in the south, Andhras were appointed as the representatives of the Vijaynagar kings. Later on, these two principalities became full-fledged Telugu kingdoms. During this period, the Andhras spread throughout the southern country and established their power.

           Incredible would be the description of the magnificence of the Vijayanagar empire, which flourished in the sacred region of Hampi Virupaksha, on the banks of the Tungabhadra. In the streets of Vijayanagar, diamonds were traded. "The country is Telugu: I am a lover of Telugu, exquisite among the languages in Telugu" – thus declared the poet-scholar Krishnadevaraya.

           In his court, Bhuvana Vijaya, Telugu literature was nurtured with fondness by the eight poets reputed as the Ashtadiggajas. Fine arts like music, dance, sculpture and painting acquired a new luster. Agriculture and commerce thrived. Though Vaishnavism was favoured, all religions were treated with reverential consideration. The Andhras will never lose the memory of the splendor of the period.

           After Vijayanagar, Golkonda blazed the good fortune of the Telugu race. The history of the Golkonda kingdom is the history of the Andhra country under the Muhammadan sultans. MalikQuli Qutub-ul-Mulk, a Persian in the court of Sultan Mahmood Bahmani, earned the gratitude of his master by rescueing him from the dangers of internal quarrels. Qutub-ul-Mulk was appointed chieftain of Telangana, which region was ruled by him, with Golkonda as the capital. On the disintegration of the Bahmani kingdom, Malik Quli Qutub-ul-Mulk, in 1512, assumed the title of "Quli-Qutub Shah" and proclaimed Goldonda as an independent kingdom. In course of time, eastern Andhra region was also annexed to the Golkonda kingdom. Ibrahim Quli Qutub Shah came to the throne in 1550 and Muhammad Quli Qutub Shah succeeded him in 1580. During their reigns, the eastern coastal region and eastern Rayalaseema region were added to Golkonda.

           The pleasures and comforts of prosperity were plentiful, but Golkonda suffered from the scarcity of water. He constructed a dam across the Musi river and arranged for the water supply through pipes. He constructed a city and named it Bhagyanagar after his sweetheart, Bhbymati, it is the present beauteous city of Hyderabad. Later, during the reign of Abdulla Qutub Shah, the kingdom of Golkonda extended upto Ganjam.

Madanna And Akkanna
           The last ruler of Golkonda was Abul Hasan Qutub Shah, renowned as Tana Shah, who came to the throne in 1672. His principal minister was Madanna. Tana Shah, Akkanna, Madanna, Gopanna, the temples of Bhadrachalam, Sita, Rama and Lakshmana-all these are quite familiar to the Telugu people. After nine months of continuous siege, in 1687 by trickery Aurangzeb seized the Golkonda fort and sacked it. With the fall of Golkonda, the Telugu country and the wealth of the Telugus fell to the lot of the Mughal emperor.

           During the sovereignty of the sultans of Golkonda, the Hindus and the Muslims lived as a fraternity. During that period, there was burgeoning of an integrated culture. The Telugus had a prominent place in the Golkonda Court. The Qutub Shahi Kings sustained Hindu pundits and bolstered up even Vedic learning. Although the court language of the day was Persian, the sultans acquired a thorough knowledge of Telugu, the language of the people. Telugu poets and the Telugu language were cherished in Golkonda. Addanki Gangadhara Kavi, Ponnikanti Telaganna, Kandukuri Rudra Kavi flourished in this period. Ibrahim Qutub Shah was transformed into "Ibharama" in the works of Telugu poets. Golkonda became a Telugu kingdom. The Golkonda sultans turned out to be Telugu kings. All this was loathsome to Aurangzeb. Along with the other provinces of the Deccan, Golkonda went under Mughal sway. Mughal agents began to rule. Chin Kilik Khan, Subedar of the Deccan, defeated the army of the Moghal emperor in 1724, proclaimed independence and reigned as Asafjah Nizam-ul-mulk. He made Hyderabad his capital. The entire Telugu country came under the rule of the Asafjahi dynasty. On the death of the first Asafjah, there was wrangling for the throne. The English and French intervened. As a result of the intrigues and conspiracies that followed, the Circar districts went into the possession of the English during the time of Salabat Jung. And, during the time of Nizam Ali, in the battle of Srirangapatnam (1799) fought against Tipu Sultan, the Rayalaseema region was also lost to the English. The Telugu country, which had been under one rule during time of the Golkonda kings and the Asafjahis, was split into two in 1799. Telangana which constituted one part, remained in the Hyderabad State. The other part went under the English rule. As a result of foreigners the Telugu race was rent asunder.

Rich Literature
           The splendor of our ancient history splashed in the charming resonance of the ripples of the Godavari, the Krishna, the Tungabhadra, the Manjira and other rivers and streams that enrich the Telugu soil. We are alluded to in the Vedas , the Ramayana and the Mahabharata. Andhra valour and intrepidity, affluence and well-being of two millinia ago, reflected in the writings of the Greek historian, Megasthenes, are to this day a source of inspiration. We cannot forget the records of the Venetian traveler, Marco Polo, who visited the Telugu country during the time of Kakatiya Rudrama Devi and was fascinated. Even as we think of the honeyed lusciousness of our mother tongue, Telugu, we are entranced. Famous scholars and philologists like Dr. Carvey, Dr. Campbell, Dr. Caldwell, Henry Morris and the great intellectual and scientist, J. B. S. Haldane, were all enchanted by the beauty and grace of the Telugu language.

           The earliest available writing in Telugu in the form of ;a book is Nannaya's translation of the first two and a half cantos of the Mahabharata. Telugu verses are found in the inscriptions belonging to the pre-Nannaya period. But it was Nannaya who inaugurated an era of fine literary composition. In the beginning of the twelfth century another handsome piece of writing-Kumara Sambhvam-was produced by Nannechoda. It may be counted as the first Prabhandha in Telugu. After Nannechoda came Mallikarjuna Panditaradhya.

           His works, overflowing with the sentiment of devotion to Siva, gave an impetus to the later-day Saiva poets. In the thirteenth century, the great poet Tikkana translated fifteen cantos of the Mahabharata commencing from the fourth. He did not touch the part of the third canto, remaining uncompleted by Nannaya. This task was undertaken by Errapragada in the fourteenth century. This triumvirate enjoys an eminent status in Telugu language and literature. The Telugu Mahabharata is a veritable treasure of our language. Another good literary composition of the 14th century is Nachana Somanath's Uttara Harivamsam.

Kavya Epch
           With Srinatha, titled Kavi Sarvabhauma (the emperor of poets) was introduced the kavya epoch poets were Nandi Mallaya and Ghanta Singana of the 15th century. In the beginning of the 16th century with the advent of Andhra Bhoja Sri Krishnadevaraya, into the pleasure gardents of Telugu literature were wafted the gentle breezes of the Prabhandas. During this period the Telugu Museappeared as a bedecked damsel. It was the field day of the Ashtadiggajas. It was at this time of the giants that Atukuri Molla, the gentle poetess brought out her delightful version of the Ramayana. It was during this period that TallapakaAnnamachary, the grandsire of musical poems, composed his devotional songs. In the seventeenth century, during the time of Tanjavur Raghunatha rays, Telugu radiated fresh elegance and sleekness. Raghunatha was a poet in his own right. Chemakura Venkata Kavi, Muddu Palani and Rangajamma adorned his court.

           Later emerged Kshetayya and Tyagayya. They provided music and literature in equal measure and are the pride of the Telugus. The great Vemanaof the eighteenth century has bequeathed to us verses in the homely Ataveladi metre. His maxims and home truths, simple and tense, are so striking.

           With the advent of pioneers like Kandukuri Veeresalingam, Gurazada Appa Rao and Gidugu Ramamurti, the nineteenth century heralded a literary renaissance. There was a fresh stimulation, a new thrill. Modern poetry emerged. There was unprecedented animation in the cultural and social spheres too. Quite a number of luminaries lit up the cultural firmament of Andhra : artists like Damerla Rama Rao and Adivi Bapiraju : actors like Bellary Raghava and Hari Prasad Rao; a poet, writer and grand master of the Harikatha art like Adibhatla Narayana Das ; musicians like Dwaram Venkataswami Naidu and Hari Nagabhushanam ; political leaders like Kasinathuni Nageswara Rao and Kallur Subba Rao ; intellectual celebrities like Dr. Sarvepalli Radhakrishnan and Dr. Kattamanchi Raamalinga Reddy ; educators like Raja Bhadur Venkata Rama Reddi.

Telangana Contribution
           Telangana has offered numerous literary flowers to Mother Andhra. The three most excellent works in Telugu literature are the Mahabharata, the Bhagavata and the Ramyana. Tikkana, that veritable "bolster of the world of Telugu letters," unveiled his Mahabharata in the court of Ganapati Deva in the city of Warangal. Bhaskara, Mallikarjuna Bhattu, Kumara Rudra Deva and Ayylarya, the authors of Bhaskara Ramayana, all hailed from Telangana. Potana of Telangana who has gifted to us the nectar of the Bhagavata, Marana, the author of Markandeya Purana and the great poet, Vidyanatha, who was the first to address Warangal as Andhranagara, were natives of Telangana. Japa Senani, equally distinguished on the field of battle and in the field of art, was in the court of Kakatiyas. He was the azuthor of Nrittaratnakaram.

           Sarvajna Singa Bhupala has offered to the Telugu Muse not only treatises on music but also a play Ratna Panchalika. Bhadra Bhupala of Sumati Sataka and Neeti Sastra Muktavali fame, was an army commander in Telangana. It was said that Kakatiya ruler, Rudra Deva, wrote a book entitled Neeti Saram. Preferring a simple and natural style of Telugu to high-sounding diction, Palukuki Somanatha of the Warangal region composed his Basava Purana in the homespun Dwipada metre. He propounded the theory that, for literature to be brought within the reach of the masses, the style should be unaffected and the rhythm unsophisticated.

           Palukuriki Somantha was, in fact, our first popular poet. After him came to thrive quite a breed of Sivakavis. From Telangana were also produced such Vaishnava-oriented treatises as Mumukshujana Kalpakam, Yativaja Vimsati, Tattvarta Darpanam. Telangana cradled numerous Vaishnava poets, who have composed innumerable Melukolupulu (Matutinal songspurporting to awaken God from his nocturnal slumber) and Mangala Haratulu (auspicious songs sung, waving lighted camphor in fromt of the deity). Pratapa Charitram came from the pen of Ekamranatha. Poets Kesana and Mallana also wrote prose works.

Undimmed Light
           In Telangana was made the first attempt at producing prose literature. The Kavya written in pure Telugu (that is without the admixture of Sanskrit) was Yayati Charitra. The poet, Ponniganti Telanganna, belonged to Telangana. He flourished during the period of the Golkonda kings. Kandukuri Rudra Kavi belonged to the Qutub Shahi period. The devotional songs of Ramdas (Kancherla Gopanna) are familiar to the Telugu people. The well-known poet, Bhimana, was from Vemulavada in Telangana. The best Vedanta Kavya in Telugu is Seetarmanjaneyam. Its author, Parasuramapantula Lingamurti, was also of Telangana.

           Even during the period when literature was deprived of patronage, Telangana kept the lamp burning. A great many poets and scholars living in the rural areas served the cause of letter, unnoticed and unknown. The late Dupati Venkata Ramanacharyulu used to declare in public meetings that, wherever you may go in the Telangana countryside, you are bound to come across palm-leaf manuscripts containing valuable works of Telugu literature. It is no exaggeration to assert that Telangana reverberates with the glory of Telugu history and Telugu culture.

Popular Movements
           The cultural revival brought a new vivacity throughout the Telugu land. Activity was particularly noticeable in the political and social fields. In 1913, the Andhra Maha Sabha was in session at Bapatla. The spirit of nationalism was manifest. It was at Bapatla that the formation of a separate Andhra province was mooted. At the Visakhapatnam session of the Andhra Maha Sabha, in 1915, a resolution was passed asking for a separate province.

           Desabhakta Konda Venkatappayya, Tanguturi Prakasam, Dr. Bhogaraju Pattabhi Sitaramayya championed the cause. From 1920, Andhra participated in the national movement started by Gandhiji. Various political movements were conducted as integral aspects of the national movement. Independence was won. The first general elections were held in 1952. After these elections, the agitation for a separate Andhra State became stronger. The immortal Potti Sriramulu fasted unto death for fifty-eight days and sacrificed his life for the sake of separate State. He passed away on December 15, 1952. The long cherished desire of the Telugus was fulfilled. On October 1, 1953, the Andhra State came into being.

Andhra Movement
           The Andhra movement spread in Telangana, during the regime of the Nizam, as it did under British rule. The Telugu people are one. Theirs is one heart; their ideals and aspirations are similar. The movement in Telangana had to be conducted in a difficult sitation, enforced by the restrictions imposed by an autocratic regime. During the two and half centuries of Asafjahi rule, the Telugu people and the Telugu language were virtually in the wilderness.

           In the circumstances, the Telangana Andhra movement was started. In 1901, under the inspiration of Komarraju Venkata Lakshmana Rao,Sri Krishnadevaraya Andhra Bhasha Nilayam was established at Hyderabad. Lakshmana Rao was assisted by the Raja of Munagal and Ravichettu Ranga Rao, Sri Krishnadevaraya Andhra Bhasha Nilayam was the first public library to be set up not only in Telangana, but in all the Telugu country. During 1901-1910, some more libraries were opened in Hanumakonda and other towns. It was at this time that the Vijnana Chandrika Grantha Mandali was also established at Hyderabad. Through this Mandali, Lakshmana Rao strengthened the bonds of culture between Andhra and Telangana. It may be said that it was Lakshmana Rao who laid the foundations of the movement for a Greater Andhra. The activities, which started as a cultural movement, gradually assumed the form of political movement. Through twenty years of library movement, the people of Telangana were wide awake. That w as the first stage of the Andhra Movement.

           In 1921, an important event occurred. A social reform meeting was held under the presidentship of the famous educatinist and reformer, DhondoKeshav Karve of Maharashtra. When Alampalli Venkata Rama Rao started speaking in Telugu, he was hooted by the people. This incident made history in Telangana. The affronted Telugus of Hyderabad assembled the same night at the residence of Tekumalla Raja Rao and established the Andhra Jana Sangham. It was a significant incident in the annals of Telangana movement. In the inaugural meeting, Madapati Hanumanta Rao, Burugula Ramakrishna Rao, Adiraju Veerbhadra Rao and other elders participated. In 1922, under the chairmanship of Konda Venkata Ranga Reddi, the Sangham elected an executive committee and commenced function. Barrister Rajagopala Reddi was the president and Madapati Hanumanta Rao, the Secretary, of the Sangham. The main objective of the Sangham was to stirve for the progress of the Telugus in the Nizam's Dominions.

           With comprehensive ideals and with an extensive programme, the Andhra Jana Sangham spread its activities to every nook and corner of Telangana. The Lakshmana Rao Research Institute of today is but an item of the programme drawn up in those days. In the collection of inscriptions in Telangana and their publication, the efforts of the Sangham are commendable.

Fillip To Telugu
           The Andhra movement started by the Andhra Jana Sangham was promoted by the press. The Nilagiri published from Nalgonda and the Telugu Patrika issued from Warangal gave their support. To prop up the movement the Golkonda Patrika was started in 1926. The Nizam's administration suspected that the programme of the Sangham was politically motivated. Many hurdles and barriers were put up to halt the movement. Permission was hard to obtain for holding meetings. The movement which, till 1930, had been confined to the cultural field, transformed itself into a political agitation. That was an inevitable evolution. At the session of the Sangham, there were special sittings of the women, too. The idea gained strength that a bigger organization was necessary to study the conditions of over sixty lakhs of the Andhras living in the Nizam's Dominions and build up a consensus among them.

           In 1930, the first session of the Andhra Maha Sabha was held at Jogipet. The late Suravaram Prata Reddi presided. Permission for the meeting was secured with great difficulty. Alongside was also held the first session of the Andhra Mahila Sabha. The Nizam's government had stipulated that there should be no political activities at the Andhra Maha Sabha. From 1930 to 1946 there were thirteen sessions of the Maha Sabha. As a result of these sessions and also of the other programmes of the Maha Sabha, there was a tremendous consciousness in Telangana. The Andhra movement became a powerful movement of the people. The first five sessions did not concern themselves with politics.

           The sixth session held at Nizamabad in 1937 was historic. It was decided that all people living in the Telugu region of the Hyderabad State, irrespective their mother tongue, should be treated as Andhras. Since then political activities dominated the Maha Sabha. The need was, therefore, felt for the establishment of a separate institution for the propagation of the Telugu language. In 1943, the Andhra Saraswatha Parishat came into existence. The role played by the Parishat in the Telangana-Andhra movement constitutes a brilliant chapter. The Nizamabad session adopted a resolution, which suggested in undertones that the object of the Andhras of the Nizam's Dominions was the establishment of responsible government. Since the time of the Golkonda Kings, Urdu literature was promoted in Hyderabad. The late Maharaja Kishen Pershad was a great patron of Urdu literature. The late Maqdoom Mohiuddin was hailed at a prince among the Urdu poets in India.

Andhra Pradesh
           A new chapter opened in the history of the Telangana-Andhra movement after the "Police Action" in Hyderabad. The Telangana Regional Congress which met in Ghanapur resolved that Andhra and Telangana be integrated. Later, the Pradesh Congress, which met at Nizamabad, also adopted similar resolution. The Vislandhra (Greater Andhra) movement was launched. The movement gained ground in Telangana. Andhra and Telangana were integrated and on November 1, 1956, Andhra Pradesh was formed. The Telugu country, which had been divided for a century and a half was reunited. That was a historic event in the annals of the Telugus.

          

Rise Of The Telugus

           Andhra Pradesh, the land of the Telugus, is one of the twenty two states that the Indian Union comprises. When India attained independence from the British rule in 1947 and the integration of the Native States with the Indian Union was completed subsequently, yet the task of re-drawing the administrative map of India was awaiting. The demand of the Telugus for the separate state was conceded by the Government of India in 1953. The states re-organisation commission approved of the division of India on linguistic basis and the present State of Andhra Pradesh with a majority of Telugu speaking people came into being on November 1st 1956. The objective of this re-orgainisation of the states was that 'the welfare of the people of each constituent unit, as well as of the nation as a whole, is promoted' and the desirability of ensuring 'free and harmonious development of the regional cultures or sub-cultures, as they might be called, both in volume and content, by a conference of diverse streams which while merging themselves in the main central current, preserves their individual characteristics. The World Telugu Conferences are the most appropriate occasions when the best in the Telugu culture could be brought out, the past reviewed and the future determined. This is also the occasion when the Telugu history and culture could be held up for the scrutiny of the world outside Andhra Pradesh. In the process Telugus could know how mankind expects them to serve the world. The first step in this is that the Telugus should reveal themselves. This essay on 'the rise of the Telugus' aims at attempting this in outline.

           Andhra Pradesh is a littoral state having 960 km of coast line on Bay of Bengal and between 12 degrees 14' and 19 degrees 54' latitudes north of equator and between 76 degrees 50' and 84 degrees 45' longitudes stretching over an area of 2,76,754 km constituting 8.4 per cent of the total area of the Indian Republic. It is the fifth largest state in the country in area and fourth in terms of population. The population of Andhra Pradesh according to the 1971 census is 435/03 lakhs. The three major religious communities are the Hindus (3,81,19,379), Muslims (35,20,166) and Christians (18,33,436). The large majority of the population live in rural areas. These numbered 351 lakhs in 1971 and they lived in 27,221 villages. The urban population numbered 84.03 lakhs and they lived in 224 towns. The capital of Andhra Pradesh is Hyderabad. The State income from agriculture, fisheries and forests came into 54% of the total, while from manufacturers it came to only 8.7 per cent. Total income of the State at current prices was Rs.2,345 .88 crores in 1970-71 and the percapita income Rs.545-29. Agriculture has always been the main occupation of the people of the Telugu land and today 67% of the people are engaged in it. There are three distinct regions of the present Andhra Pradesh. They are coastal Andhra, Rayalaseema and Telangana.

           So far, the Telugus have contributed to the highest office in the country, the President of India, three remarkable men: the first is a philosopher, Sarvepalli Radhakrishnan, the second a labour leader, V. V. Giri and the third and the present President an agriculturist, Sri Neelam Sanjeeva Reddy. The Prime Minister of India, Srimati Indira Gandhi, has been elected from Medak, a constituency in the Telangana part of Andhra Pradesh.

           Literature in Telugu in its developed form is seen from the eleventh century A. D. Inscriptional Telugu is found from the sixth century A. D. Telugu words occur here and there in the literary records available in the region in the early centuries of the Christian era. In the absence of materials for a coherent and continuous history of the Telugu language and literature before the eleventh century A. D., it can only be said that the origin of the Telugu language goes back to the early Christian era. Prakrit and Sanskrit were the languages in which early historical records in the present Andhra Pradesh State are found and the early script used is Brahmi, which is the pattern commonly seen in the area of Deccan in the early times. The people who inhabited the area covered by the present State of Andhra Pradesh, during the early centuries of the Christian era, were known by the name of "Andhras" and the name of the political dynasty which gave them political unity was known as the Satavahana dynasty. The irst mention of the people known as "Andhras" was in the Aitareya Brahmana and therefore the origins of these people may be placed about 1000 B. C. The area of the State of Andhra Pradesh, where the Telugu speaking people today predominantly inhabit, was the area where the Andhras settled in early historic times and the Telugu language , as the present evidence goes, found its origins along with them. It is thus the words-Telugus and Andhras-are used as interchangeables and the history of the rise of the Telugus is traced back to the times of Aitareya Brahmana.

          Today Telugu is the most widely spoken language of the Dravidian family which consists of 24 languages spanning the entire South-Asia, from Baluchistan to Sri Lanka. In terms of population Telugu ranks second to Hindi among the Indian languages. Taking into account the Telugu speakers residing in Andhra Pradesh and in the other states within India and also in the other parts of the world, Telugu is the first language of over 60 million people. The language of Telugu evolved through centuries in terms of its form as well as its function. Following are the stages identified in the history of the Telugu language:

• Pre-Telugu (2) 200 B. C.—500 A. D. (3) 500—1100 A. D. 9 (4) 1100—1400 A. D. (5) 1400—1900 A. D. (6) Modern Telugu. Because of its vowel endings and the sweetness of sounds, Telugu was called the Italian of the East. In view of its capacity to absorb Sanskrit words, an outstanding scientist J. B. S. Haldane, said that Telugu is the most suitable of all the Indian languages for expressing modern scientific thought.

           The land of Telugus, the Andhradesa, is located in an area, classified by modern geographers as an 'Area of Attraction', since its greater portion is in the deltaic region of the Rivers Krishna and Godavari. The land was also famous for the location of diamond and gold-mines. The coast-line with ports was of great historical significance. The Andhradesa was well-inhabited by the prehistoric man, as the many archaeological excavations in the state testify. In the ancient and the medieval periods of history the dynasties of the Satavbahanas, the Kakatiyas and the Vijayanagar established mahor empires with their capital cities in this region. In later times, the area was considered strategically and economically important by the Qutub Shahis, the Asaf Jahis and the French and the British. Andhra Pradesh to this day retains a significant position in the economic prosperity of India and plays a vital role in the progress of the economic programmes of the nation.

           Indian history is represented, in a way, as a struggle between the centrifugal and centripetal forces, where small political units are welded together for a limited period by an imperial dynasty and after that relapsed to the old position of small political units and this cycle was repeating. The history of the Telugus is a replica of this pattern which we find in the history of India. In the early historic times tribal units were welded together by the power of the Satavahana dynasty ; the fall of the Satavahana empire signaled the rise of the small kingdoms such as those of Ikshavakus, early Pallavas or Brihatpalayanas ; the political unification of the Telugus which was again started by the Estern Chalukhyas of Vengi was completed by the Kakatiyas of Warangal, the fall of Kakatiya empire meant again the rise of small political kingdoms warring with each other, the political unity of the Telugus was once again partially achieved by the rulers of the Vijayanagar Empire, even as the Qutub Shahis were ruling over the other parts of this land. Through out the period of the Nizams and the British, the Telugu – speaking people were devided. Living in different political or administrative units. It is only after India attained Independence that the dreams of these people to live united under one political and admistrative unit were realised, partially first in 1953 when the Andhra State was formed and fully later in 1956 when the state of Andhra Pradesh was formed. During the period of India's freedom moment, while playing their role nobly well, the Telugu's made determined efforts to get separate state formed for the Telugu-speaking people.

           Geographical factors and historical forces together have evolved a Telugu Culture, which is cosmopolitan and composite in nature. The location of the land of the Telugu's in the Deccan, has made it a link between Northern India and Southern India and a place of conference of the cultures of these areas of India. The simultaneous existence in this area of the Hindu, Muslim or the European political powers meant that the Telugu's are destined to develop a regional culture where several of these cultural streams would get mingled. The culture of the neighbouring people such as the Tamils, Kannadigas, Maharashtrians, or Oriyas have influenced the culture of the Telugus through out historical times. This reflected in the literature, language, arts, music and customs of the Telugus. Telugus are noted for their ability to synthesise cultures , a trait from which the noble quality of a tolerant attitude follows.

Telugus Through The Ages At A Glance

Period	Everest
C.1000 B.C to	First mention of ‘Andhras’-
C. 4th century B.C.	Aryanization- Spread of Buddhism and Jainism Influence of Ramayanas and Mahabharatha epics,
C.3rd century B.C. to	Ashokan times- Satavahana
C.3rd century A.D.	empire-centres of Amaravati. Maisolia-cultural conatacts with South and South –east Asia.
C. 3rd century A.D. to	Post – Satavahana dynastics Religion and art of Nagarjuna konda – cultural contacts with the West and South , South- est Asia.
7th century A.D. to	Andhra area under the political
11th century A. D.	Dynastics of the Chalukyas- Establishment of the Eastern Chalukyan empire of Vengi-visit of Hien Tsang-contacts with S.E. Asia- Telugu- Kannada- Tamils- Rise of the kakatiya dynasty.
12th century A.D. to	Kakatiya empire- Early muslim
14th century A.D.	invations in the South- Visit of Marcopolo- Rise of the Vijayanagar and Bahamani kingdoms.
15th century A.D. and	Reddis and velamas and the gl
16th century A.D.	of the Vijayanagar empire- the Qutub shahi power – Foundations of Hyderabad, the capital city of Andhra Pradesh.
17th century A.D. and	Mughal Power in Deccan-European
18th century A.D	Powers and Nizams divide the Telugu area-Origins of the city of Madras- Importance of Masulipatnam.
19th century A.D. and	Social reform Movement and
20th century A.D.	Freedom Struggle in Telugu area Movement for separate State for the Telugus- Independent India.
1953	Formation of the Andhra State after The sacrifice of Potti Sriramulu.
1956	Formation of the present State of Andhra Pradesh.
1975	The First World Telugu Conference at Hyderabad, Establishment of the international Telugu Institute.
1981	The Second World Telugu Conference at Kaula Lumpur, Malaysia.

          India is proud of its peaceful noble cultural contacts with its neighbouring South and South-east Asian countries throughout history. In these contacts with South-east Asia the land of the Telugus, with its vital coast-line of Bay of Bengal played a great role.

           India had contacts with South-east Asia before the opening of the Christian era. References to South-east Asia appear in early Buddhist, classical Sanskrit literatures. The Ramayana mentionsSuvarnadvipa and Yawadvipa and the Puranas also speak of Yawadvipa and mentions Malayadvipa as well. In 3rd century B. C. Ashoka sent, Buddhist missionaries to 'Suvarnabhumi', a term that appears in other classical Indian literature and seems to refer at this early period to the general area of South-east Asia. It has yet to be established with which parts of India the closest contacts were maintained by South-east Asia, though available evidence supports the pre-eminent role of the east coast including the Andhra coast.

           Relationships between South-east Asia and the Indian subcontinent can be seen at many periods in prehistory. Although in neither region is the chronology and context of the archaeological materials sufficiently well-known for a coherent account of the relationships to be written, it may be safely inferred that the Andhra coast should have played a significant role in establishing relations between India and South-east Asia leading to the widespread diffusion of ideas and techniques, or perhaps the actual movement of people.

           The process of cultural contacts gathered momentum in the early Christian era. Amaravati in Andhra Pradesh under the Satavahanas played a glorious role in the cultural process. The mantle then fell on Nagarjunakonda. In Burma the sxcript used in the fifth century A.D. in the Maunggun planes resembles closely the Salankayana script which was in vogue in Andhradesa a little earlier. A couple of centuries later a further development in the script used there is recorded in the pyu inscriptions. In this process the Chalukyan period of the Telugu country could not have been barren. An attempt to fill these gaps in the knowledge of cultural relations between the Telugus and the South-east Asia could be started at the Seminar to be held during the second world Telugu conference at Kuala Lumpur. From this angle Buddha image from Pong-Tuk, Stupa of Borobodur, Ramayana reliefs at the Siva temple at Prambanam, the great monuments at Ankor Thom decorated with Naga and Garuda motifs and the figures of Java will cast a spell of wonder on the Telugus, while the art treasures of Amaravati and Nagarjunakonda from the Telugu country are certain to lead the people of South-east Asia into pleasant amazement.

           Many foreign travelers visited India, among them some came to Telugu country and spoke in high praise the role of the Telugus in their trade with the South-east Asian countries. Chief among them is the Italian traveler, Marco Polo, in the 13th century A.D. his account of India and the lands of South and South-east Asia is a good document of the cultural bonds of these countries. In his visit of the Telugu Country he said about the then ruler Rudramamba, the Kakatiya queen and the country thus : "…and as she was a lover of justice, of equity and of peace, she was more beloved by those of her kingdom than ever was Lady or Lord of their before. …It is in this kingdom that diamonds are got from."

           Today Telugus are found in every part of India. Telugus are in U.S.A., U.K., Europe, Canada, Srilanka, Malaysia, Burma, Fiji, Mauritius, South Africa and in other countries. The world Telugu Conferences are occasions of remembrances of their rich cultural heritage. The process would gladden and enrich the Telugu land and India, while certainly it would promote the welfare of the Telugus abroad and the countries in which they live. This would be the meaning of "The Rise of The Telugus."

References

• Report of the States Reorganisation Commission, Delhi, 1955.
• The Personality of India, Subbarao, B., Baroda, 1958. P. 12.
• A Historical Atlas of South Asia, ed. Schwartzberg, Joseph E., Chicago and London, 1978. P. 185
• South Asian Archaelogy, ed. Hammond, Norman, London, p. 51.
• Studies In Sanskrit Inscriptions of Cambodia, Sharan, M.K., New Delhi, 1974, p. 14. 17.
• Indian Epigraphy And South Indian Scripts, Sivaramamurti, C. Madras, 1966, p. 50.
• The cultureof South-East Asia, May Le Regionald, London, 1956.
• History of Indian And Indonesian Art, Coomaraswamy, Ananda. K., New Delhi, 1972.
• Travels of Marco Polo, ed. Cordier, Vol. II London, 1903, pp 359-360.
• Telugu Vaani, Vol I-Number 1, Hyderabad, 1976, pp 1-4.