The Chalukyas of Vatapi or Kalyani were popular during the sixth to the seventh century A.D. They were also known as early western Chalukyas. The later western Chalukyas too had their capital at Vatapi and ruled between 655 A.D. The Kalyani Chalukyas ruled during 973-1190 A.D. and the Vengi Chalukyas were in power from 615 A.D. to 1076 A.D. Their independent rule also assisted them to have their own individual cultural traits. As pointed out by D.C. Circar the Chalukyas were natives hailed from the Canerese region. They were kshatriyas. They were associated with the Gurjara tribe. It is believed that they hailed from the Kshatriya clan. There are other views also. The Chalukyas of Vatapi are treated as Hartiputras belonging to Manavsya gotra. Some legends call them as descendants of Manu. Any how we need not give any importance to myths and legends. It is accepted now that they were the natives of Andhradesa. Rulers like Vishnuvardhana, Jayasimha and Ranaraga established and expanded the Chalukya rule.

Pulekesin I is described as the Maharaja in his inscriptions for the first time. He was a performer of an asvamedha sacrifice. Among the Chalukyas of Vatapi Pulekesin II was a renowned ruler. He called himself as Vallabha, Sri Vallabha, Sri Prithivi Vallabha, Parameswara and Paramabhagavata. He was a great diplomat and eminent warrior. The Chinese Traveller, Hiuen Tsang who visited India during his reign period has left with us a vivid account about India and its people. The Chalukya power’s high position is also brought out by him.

The Chalukyas of Kalynani emerged as a separate branch after the demise of the Rashtakutas who were defeated by Chalukya Taila or Tailaba. The Yadhavas of Devagiri and Hoysalas of Dwarasmudra brought their rule to an end.

Society

Village was the basic fundamental unit in the society. The majority of the people were involved in agriculture. They served as agrarian settlements. The villages had arable and as well as pasture lands. The fields were available around the dwelling areas.

The population of the different areas were heterogeneous in character. It was a caste oriented society. Even the Buddhist and Jains were much inclined to accept caste system during this period. The caste distinctions led to the distinctive nature of the society. The majority of the population hailed from Hindu society. As usual the Brahmins were at the highest pedestal of the society. Majority of them were eminent scholars. They devoted much attention to learning. The entire society kept them in high esteem. The kings and nobles offered them liberal grants in the form of land and cash. They rendered a helping hand in the administration. They were in the state service. They served in the army and they were enjoying a high position in the army. They even served as commanders. The kshatriyas were nobles. They lived in groups at different parts of the kingdom. They were also warriors and affected the peace of the country.

The Vaisyas were called Komutis in the Telugu region. They were mostly merchants and traders. Penugonda was their main centre. They had their regular meetings at the Muhamandapa or main hall of the Navakareswara temple of that city. They transacted business of common nature. The sudras too formed the majority of the population. There were many minor groups among them. There were so many subcastes and every one of them stood for their own individual habits, customs and traditions. They were the actual tillers of the soil and served as agricultural labourers. They were engaged in cattle rearing too. There were oil mongers and weavers. They earned their livelihood by their own individual professions and occupations. They supplied their goods tot eh public and army.

Though monogamy was the general order, polygamy was prevalent among the rulling class and rich people. The moneyed class had the privilege of marrying more than one wife. It was a custom among them to have concubines. They were attached to the royal families. The Devadasis attached to the temples formed a separate group.

During the periods of the Vatapi or Badami Chalukyas and also at the time of the Kalyani Chalukyas they enjoyed a respectable and venerable position. They were permitted to take part in public activities. The women of higher strata had a lot of privileges. They were courtesans who lived a developed life in the big cities. They had their own duties in the temples during the execution of daily rituals. Their role during the days of festivals was a developed one. They devoted much attention to the promotion of fine arts such as dance and music.

Self immolation, sati, sallehana, starving for death were the unique customs available then. There are inscriptional evidences which prove that self sacrifice was a common feature.

Education and literature

The monasteries served as centers of education. The agraharas also provided opportunities for educating the children. The fomer served as higher learning. There were village elementary schools called Patasalas. They were controlled by village school masters. The mutts, monasteries, the Brahmapuris or centers of higher learning were approached for getting higher education. The ghatiks were seats of higher learning comprising of learned scholars. They even served as colleges and universities.

The assemblies maintained charitable institutions, celebrate the religious festivals, entertained the strangers who visited the agraharas, staged dramas, preached the Vedas and Puranas, arranged for lectures, disputations, discussions, debates etc. They even maintained the public welfare activities as civic services. They made arrangement for schooling, housing , sanitation, for creating roads. Public properties were maintained by them. Various mutts, available then, too served as educational institutions. It was a residential school in which monks, ascetics, scholars and students lived. Schools were founded even by common people.

The student, teacher relatinship was a cordial one. Training in various arts were imparted in a common way hereditarily. Generla education was carried out in an effective way. Importance was assigned to teach the three Rs. The school masters were granted lands for the services rendered by them. Sanskrit, Vedic philosophy formed the major items of study at the higher level, The Vira Saivites devoted much to the education.

Economic Condition

The economy was out and out a rural one. Agriculture formed the basis for the economy. Well knitted irrigation system was mainly responsible for flourishing economy. The tanks served as the primary source for irrigation. Donations were offered to dig and to desilit tanks. Food grains, commercial crops such as cotton, pulses, vegetables were all cultivated. Endowments were made for the maintenance of irrigation facilities. The lands were classified under various sections on the basis of their yield. Garden land, wet land, waste land, black and red soils were all available then. Fruits, arecanut, betel flowers etc, formed the major items produced in the gardens.

Trade and commerce flourished. People from various parts of India had commercial contacts with the people of the Chalukya country. Arab merchants were flocking at Goa. Spinning and weaving were the major industries. Brass work, carpentary, masonary, jewell making iron works, coir and mat making, basket making, extraction of oil were other industries then. Merchant guilds and crafts guilds were functioning. Small units of guilds were linked with the major units which were thriving from urban centers. The craft guilds too had their own common functions. The guilds seved as banks. They received deposits and lent money. They even served as treasures. The merchant community was a thriving and flourishing one throughout the land. They had their own historical background and functional activities. Their liberal mindedness and cosmopolitan outlook were quite appreciable. The availability of roads assisted and promoted trade and commerce. Animals were used to carry ther loads. Caravans were used.

There were many urban centers of cities. It consisted of people of various categories. Merchants, soldiers, learned scholars and people of different culture lived there. There were commercial commodities, milk, ornaments, dress materials, textiles and fabrics, Gold, silver, costlier stones and beads were all available. No detailed system of the curreuncy of the chalukya stones and beads were all available. No detailed system of the currency of the chalukya period are available. No standard weights and measures were also available. The internal economy centred around the rural areas. Many local institutions were available and they devoted their best in promoting their econmomy. Separate specific areas were assigned for washermen, barbers and sages. The security of the village was a well maintained one by the employment of watch and wards. The villages were the gifts of the Chalukyan rulers. Many charitable institutions maintained by the sages were available then. The general public had faith over and veneration for the ascetics, because they renounced the world. The villages gradually developed into trade centers and urban areas. As the Chalukya monarches were so particular in assigning autonomy to the villages which were particular inmaintaining a corporate life, they were inter dependent and helped the promotion of unity among the people. The inscriptions reveal the fact that the people were always scrupulous, harmonious and well knitted co-operation existed among the mass. They transacted everything in a shrewd manner. The officials, employed by the government at the rural level, were assigned lands as remuneration for the state services rendered by them. The rural community was known for its dedicated services. The members of the merchant guild were so keen on offering donations and maintaining public activities such as temples, schools, hospitals, irrigation facilities and tank. Endowments in cahs, land and other forms were also received. The village headman was the chief authority with regard to the village. His position was a herediatary and respectable one.

Religion

Saivism and Vaishnavism were the two major sects prevalent during that period. But Saivism had an upper hand. The people followed the worship of Mahalakshmi and Skanda Karthikeya. Jainism also was a popular religion among the mass. It was superior in status when compared with Buddhism. The Virasaivites and Lingayats were familiar among the Saivite group. They all had their own temples. They served as centers of learning and acted as places which exhibit art and architecture of the period of the Chalukyas. Thyer were the leading aspects of wide culture. In addition to the temples there were other centers which promoted devotion and Bhakti. The monasteries of Saivites and Jains didi their best in promoting art and architecture. They not only served as centers of education but they, maintained orphanages and offered free food to the poor people. They made arrangements for giving treatments to the needy people. They promoted their ways and means in promoting the knowledge of the Vedas, Sastras and Agamas. They assisted people in achieving success in their lives. There were no schisms and people belonging to different orders were pious and rulers were religious tolerants.

Art and Architecture

The temples again also were known for their stone and metallic moments. Stone and metal images were popular in the temples. The Instrous golden finish exhibit their wonderful skill. The large and lustrous speaciopus walls adorned their temple. They contain a lot of sculptures. Every temple had a Dwaja stampha and a tower at theentrance of the temple. It the storeys of the tower, the ascetics belonging to distinctive orders and learned scholars were indulged in research activites of their own sects. They were executing their devotional exercises also. The temples had many entrances and terraced halls. There were many prakaras. The temple of Bateswara constructed by Charundarasa at Halagonda in 1090 A.D. was a superb specimen of the Chalukyan art. It is constructed in the form of a car flying with the use of wheels and horses. The Durgha temple constructed at Aihole is constructed in the form of a chaitya cave of the Buddhists. This was a pioneering work for the Pallavas and Kadambas.

There are so many inscriptions which testify to the contributions of the Chalukyas to dance and music. A Natakasala was existed during the 11th century in the precincts of Jaina temple at mugad. Offerings were granted for promoting dance and music. The ornaments used during that period reveal that the art jewellery was in its high pedestal. Bracelet, waist-band, anklets, earrings, armlets, necklaces were the important ornaments. They were aware of many metals and precious stones.

Kubya Vishnuvardhana, a brother of Pulekesin II was responsible for the introduction of a new rule called the Vengi Chalukya line. They were known as eastern Chalukyas. As their rule was restricted only to a limited area their contribution was a lesser one.

As the Chalukyas were the master of the Deccan during a specific period they repulsed the attack of Muslims. They were followers of brahmanical religion. But they tolerated Jainism and Buddhism also. Aihole was a renowned centre of art of the Chalukyas. They constructed more than 70 temples there. The Ladhkhan and Durga temples were more popular. Aihole was called as the ‘Cradle of Indian architecture’. At Badami and Pattadakkal they constructed many temples. The Virubaksha temple at pattadakkal is a remarkable one.