Simplified and faithful rendering of the Adi Kavya-38>>>>> From Palace Splendour to Forest Silence >>> Rama’s Passage into Exile with Sita and Lakshmana : Vanam Jwala Narasimha Rao

 From Palace Splendour to Forest Silence

Simplified and faithful rendering 

of the Adi Kavya-38

Rama’s Passage into Exile with 

Sita and Lakshmana

Vanam Jwala Narasimha Rao

The preceding chapter of the Ayodhya Kanda closed with a scene of unbearable grief. Ayodhya, once radiant with expectation of Rama’s coronation, had fallen into profound sorrow. King Dasharatha lay shattered, the queens wept, and the citizens ran behind the departing chariot as though life itself were slipping away. Yet Rama did not turn back. He walked forward, not out of indifference, but out of unwavering commitment to dharma.

In this chapter of Ayodhya Kanda, the narrative gradually shifts from the emotional upheaval within the palace and city to the moral grandeur unfolding along the forest path. The physical journey toward exile becomes a spiritual journey for Ayodhya itself. What appears as separation is, in truth, the unfolding of a larger divine design. In times when personal loss overshadows collective responsibility, Rama’s example reminds modern readers that true leadership sometimes requires walking away from power to preserve principle.

Amidst the mourning city of Ayodhya, despite King Dasharatha collapsing in grief, Queen Kausalya and the other queens lamenting in anguish, Rama moved forward in serene resolve. Accompanied by his devoted wife Sita and his steadfast brother Lakshmana, he set out toward the forest exile, riding the chariot driven by the loyal minister Sumantra. Sage Valmiki, the Adikavi, now begins to shift the stage gradually from the royal grandeur of Ayodhya to the austere depths of the Dandaka forest, while intermittently returning to events within the grieving capital.

Every gesture of Rama, every word he uttered, and every encounter along this path symbolized the sacred purpose for which Lord Vishnu had incarnated in human form. For contemporary readers, this transition marks a powerful truth: life’s most defining chapters often begin not in comfort, but in courageous acceptance of responsibility. The devoted citizens of Ayodhya continued to follow Rama’s chariot, unwilling to part from him. Though King Dasharatha, overwhelmed and restrained by fate, could not physically pursue his son, the rest of the people steadfastly followed.

Rama, celebrated for his virtues and cherished by all, inspired such affection that no one could bear the thought of separation. Yet, determined to uphold his father’s vow above all else, he continued toward the forest. Turning with tender affection toward those trailing behind him, Rama gently urged them that the love and honor they had bestowed upon him should, for his own satisfaction, now be offered in even greater measure to Bharata.

In an age where loyalty often centers on personalities rather than principles, Rama redirects devotion toward rightful order, teaching that institutions must endure beyond individuals. Rama then spoke warmly of Bharata’s noble qualities. He described him as one who brought joy to Kaikeyi, who possessed exemplary conduct, and who would undoubtedly act in ways beneficial and pleasing to the people of Ayodhya. Though young in years, Bharata was mature in wisdom, and gentle in temperament, yet firm in strength and virtue.

Rama assured the citizens that Bharata would dispel their fears and govern them as a worthy master. Endowed with royal virtues and already designated by the king as prince, Bharata’s authority, Rama affirmed, must be honored by all. With deep earnestness, he pleaded: ‘If you truly desire to please me, ensure that the king does not suffer further agony when I have departed for the forest.’ Here Rama revealed a timeless lesson: true greatness lies not in securing one’s own legacy, but in safeguarding harmony even in one’s absence.

 The more Rama revealed his unwavering fidelity to duty, the stronger grew the people’s longing to have him as their sovereign. True authority, they realized, flowed not from power but from integrity. Among those who followed him were many Brahmins, their hearts overwhelmed with devotion. In their anguish, they even addressed the noble steeds that drew the chariot: ‘O swift and noble horses! Turn back! Do not carry Rama away from us. Be kind to your master. By taking him from us against our will, you do him no service. Return! Their cry was not merely emotional, rather, it was an appeal to nature itself to halt destiny.

Hearing those piercing words, Rama, moved by compassion, descended from the chariot along with Sita and Lakshmana and began to proceed on foot toward the forest. When righteousness walks away from comfort, even the elements seem implored to resist the departure. Yet destiny guided by dharma cannot be reversed by emotion alone. Rama, tender in disposition and luminous with compassion, could not bear the sight of the Brahmins walking behind him on weary feet. Observing that he still advanced toward the forest, the Brahmins became deeply distressed and perplexed.

With folded hands they addressed him, saying that their entire community, bound by reverence and devotion, was determined to follow him. They were carrying their sacred fires upon their shoulders, protected by canopies lest rain extinguish them. These very canopies, they added, could offer shade to Rama as well. In their minds, exile was not hardship if shared with him, and the preservation of sacred fire symbolized the preservation of sacred order, and they wished to carry both into the forest with their beloved prince. This episode gently reminds modern readers that when moral leadership is strong, even custodians of tradition are ready to walk into uncertainty rather than remain in compromised security.

The Brahmins continued their earnest plea: ‘We shall bear the Vedas in our hearts as our most precious treasure. Our wives shall remain at home, guarded by their virtue. We will not withdraw from this resolve. Our minds are firmly set on accompanying you.’ Thus, they spoke, their voices choked with tears, hoping to persuade Rama to return. Meanwhile, the sacred river Tamasa came into view. As twilight approached, Sumantra unharnessed the horses and allowed them to graze upon the lush grass near the riverbank.

The horses drank the cool waters and were refreshed, their bodies cleansed in the gentle current. The team halted there for the night, marking the first pause in Rama’s exile. In this quiet halt by the Tamasa, the narrative softens, teaching that even in moments of profound upheaval, nature offers brief intervals of rest, reminding us that endurance requires both resolve and renewal. As the evening deepened on the banks of the Tamasa, Rama gently consulted Sita and Lakshmana regarding their course ahead.

This was their very first night in the forest, and he spoke with reassuring calm: they had been sent here in obedience to duty, and therefore, there was no cause for anxiety, and all would unfold for their good. Observing the scene around them, Rama described how the animals and birds were returning to their nests and shelters, while the lonely woods seemed to echo with a sorrowful stillness, as though the forest itself shared in their exile. He reflected that the city of Ayodhya would surely be lamenting their departure.

Yet, Rama affirmed with fairness that the citizens’ affection was extended not only to himself and Lakshmana, but equally to Bharata and Satrughna, and certainly to the king, whose virtues had long guided the kingdom. In this moment, Rama demonstrated emotional balance, by acknowledging grief without allowing it to cloud fairness. Even in sorrow, he refused to divide hearts or diminish others.

Rama then turned his thoughts toward his aged father and sorrow-stricken mother. With tender concern, he wondered whether their incessant weeping might have impaired their sight. Yet he placed his trust in Bharata’s righteousness, confident that his virtuous brother would console their parents with gentle and wise words. Reflecting repeatedly upon Bharata’s kindness, Rama restrained his own grief for them. He warmly praised Lakshmana for choosing to accompany him, and without such loyal support, he would have needed to seek another protector for Sita in the forest’s uncertainties.

Declaring simplicity as his resolve, Rama chose to partake only of water that night, though fruits and roots were plentiful. Before resting, he instructed Sumantra to carefully tend the horses, ensuring their comfort and nourishment. Here, even in exile, Rama’s priorities revealed themselves: care for parents, trust in a worthy successor, gratitude toward loyal companionship, and concern even for animals under his charge. True nobility expresses itself in small attentions as much as in grand sacrifices.

As darkness fully enveloped the sky, Sumantra secured the horses, fed them well with abundant grass, and stood reverently near Rama. With Lakshmana’s help and assistance, he prepared a simple bed of leaves upon the bank of the Tamasa. Upon this humble resting place, Rama lay down beside Sita, who had willingly renounced palace comforts without hesitation. Watching his brother and sister-in-law asleep upon the forest floor, Lakshmana remained awake throughout the night.

In hushed tones, he spoke to Sumantra of Rama’s many virtues, such as, his truthfulness, compassion, valor, and steadfastness, as well as, recounting them with devotion. Thus, beneath the silent canopy of stars, the first night of exile passed, guarded not by palace sentries, but by love and unwavering loyalty. Leadership that inspires such wakeful devotion is not built by command, but by character. In every age, it is integrity, but not authority, that keeps others willingly vigilant. Meanwhile, as dawn broke and the sun slowly rose, Rama awoke from his bed of leaves.

Casting his gaze across the banks of the Tamasa, he beheld the citizens of Ayodhya lying asleep at a distance, clustered beneath trees and surrounded by their herds of cows. They had followed him in such deep attachment that they had forgotten even their own homes. Turning to Lakshmana, Rama spoke softly: ‘See how these citizens, filled with longing for us, lie resting at the roots of trees, unmindful of comfort or possession. Their resolve to take us back to Ayodhya is so firm that they may even lay down their lives rather than abandon it. Before they awaken from this deep sleep, let us quietly mount the chariot and proceed by another path.’

Sometimes compassion requires silent departure. When affection becomes attachment that obstructs duty, wisdom must gently intervene without humiliating love. Lakshmana immediately agreed and urged Rama to ascend the chariot without delay, along with Sita. Sumantra swiftly harnessed the noble horses and made the chariot ready in every respect. Rama, carrying his bow, armor, quiver, spade, basket, and other necessary implements of forest life, mounted the chariot with Sita.

They crossed the swiftly flowing Tamasa River and, upon reaching the opposite bank, entered a broad and unobstructed road, safe even for those troubled by fear. In order to prevent the citizens from tracing their path, Rama instructed Sumantra to drive the chariot northward, in the direction of Ayodhya, thereby confusing the tracks. Obedient to Rama’s command, Sumantra followed this strategy. Here Rama revealed another dimension of dharma, the foresight. Righteousness is not naïve, but it acts with intelligence to prevent greater emotional upheaval and to preserve larger responsibilities.

In this context, Andhra Valmiki, Vavilikolanu Subbarau (Vasudasa Swamy), in his faithful Telugu rendering of the Sanskrit Valmiki Ramayana, composed with the same number of verses as the original shlokas, offered a profound interpretive reflection on this episode. An objection may arise: How could Sri Rama deceive those devoted followers who, out of boundless love for him, were ready even to give up their lives and had abandoned their homes and households to accompany him?

To answer this, he offers an analogy. If a person develops a large and dangerous boil upon the body, and if it continues to grow more and more severe, a physician, judging it harmful, performs surgery to remove it. During the surgery, the patient undoubtedly experiences pain. Yet afterward comes relief and healing. Similarly, Sri Rama had spent many days among the citizens, and their joy in his presence had grown excessive.

Had that joy continued unchecked, it might have crossed the limits of emotional balance and turned into a kind of unhealthy obsession. The body can endure only so much and beyond that, harm begins. Therefore, it was Sri Rama’s resolve to reduce that overwhelming attachment at the proper moment and to grant them only that measure of joy which they could sustain. For this reason, he adopted this course.

What appeared outwardly as deception was, in truth, a thoughtful act performed for their ultimate welfare. Had he not acted in this way, if even one among them had awakened, he might not have been able to proceed with his exile. Moreover, in accordance with divine will, each person receives only the measure of merit destined for them, and no more and no less. Without such a strategy, Sri Rama himself might have been left blameworthy for failing to fulfill his ordained duty.

This interpretation offers a deeply relevant lesson: leadership sometimes requires painful separation to prevent unhealthy dependence. Love must elevate, not enslave. Even today, parents, teachers, and leaders must occasionally step back so that affection does not become attachment that weakens resilience.

At daybreak, when the citizens awoke from their exhausted sleep, they realized with sudden horror that Rama was no longer there. Bereft and bewildered, they stood motionless, as though life itself had paused within them. Tears streamed down their faces. Anguish distorted their expressions. They lamented bitterly, reproaching themselves for having succumbed to sleep and thereby losing the last sight of their beloved prince.

Overwhelmed with grief at Rama’s departure into exile, abandoning those who adored him, some even contemplated ending their lives then and there, by kindling a funeral pyre from the dry logs scattered nearby, or else resolving to march deep into the forest in desperate search of him. Such intensity of devotion reveals how deeply moral leadership binds a community. Yet it also warns that when identity becomes centered on one individual alone, emotional balance can collapse into despair.

They then pondered the painful prospect of returning to Ayodhya without Rama. ‘If we go back without him,’ they said, ‘that city which already plunged in sorrow, will sink into even deeper desolation among its women, children, and aged. Having left it with Rama, how can we now behold it again without him?’ Yet when they discovered that the tracks of the chariot had vanished, leaving no trace to follow, their hopes of pursuit faded.

With heavy hearts, the virtuous citizens retraced their steps toward Ayodhya. As they approached the once-glorious city, tears flowed unceasingly from their grief-stricken eyes, and their minds were weighed down by utter cheerlessness. When the path of righteousness disappears from sight, communities often feel directionless. The loss of visible guidance tests whether values will endure even in absence.

Each man returned to his home, where wives and children gathered around him in shared sorrow. Faces were hidden behind veils of tears. No one showed delight or animation. Merchants no longer displayed their wares. Their markets seemed lifeless and unattractive. Household duties were neglected. Cooking fires remained unlit. Even the recovery of lost wealth or the gain of fresh prosperity brought no joy.

Mothers did not rejoice at the birth of sons, blessings that would ordinarily fill a household with celebration. The rhythms of ordinary life had lost their meaning. Valmiki poignantly illustrates that prosperity without righteousness feels hollow. Material abundance cannot compensate for moral absence: a lesson that remains strikingly relevant in modern societies driven by wealth yet yearning for ethical anchorage.

Overcome with sorrow, the women of Ayodhya poured out their anguish upon their husbands as they returned home. Their words were sharp and piercing, like the goad that strikes an elephant. ‘With Rama gone to exile,’ they cried, ‘King Dasharatha cannot survive long. When he is gone, only endless regret will remain. If your merit is exhausted and ill-fortune has marked you, then drink poison and end this misery! Or else follow Rama into the forest.’

They further said: ‘Or at least go where even the name of Kaikeyi cannot be heard. Rama, along with Sita and Lakshmana, has been deceitfully sent away. And we are now handed over to Bharata like cattle delivered to a slaughterer!’ Their grief, mingled with anger, gave voice to the helplessness of a people who felt betrayed by destiny itself. In moments of collective shock, grief often seeks an object to blame. Valmiki captures how pain can sharpen speech, yet beneath harsh words lies wounded devotion.

Thus lamenting, the wives of Ayodhya wept as though a shadow of impending death had fallen upon every household. The sun set beneath the horizon, but darkness had already descended long before twilight. Sacred fires were no longer kindled. The chanting of the Vedas and the recitation of holy narratives ceased. The city that once resounded with spiritual vibrancy now seemed wrapped in a suffocating gloom.

Trade had come to a standstill. Joy had evaporated. Ayodhya appeared abandoned by its own spirit, like a sky stripped of its stars. When dharma appears eclipsed, even culture and economy lose vitality. Spiritual decline precedes social stagnation, a truth that societies across ages have rediscovered at great cost. The women, whose hearts ached as though their own sons or brothers had been driven into exile, wept uncontrollably in countless ways.

To many of them, Rama was dearer even than their own children. The city of Ayodhya, once alive with song, celebration, dance, and instrumental music, had fallen into utter silence. Shops were shuttered. Festive sounds had vanished. It resembled a vast ocean whose waters had dried up, leaving only a barren expanse where waves once danced in rhythm and joy. Valmiki’s imagery is striking: a civilization without its moral center becomes like a dried ocean. Structures remain, but vitality disappears. For modern readers, the message is unmistakable: cultural brilliance must rest upon ethical foundations, or it will inevitably wither.

Thus, ends this deeply moving phase of the Ayodhya Kanda, an episode not marked by battle or spectacle, but by the quiet heroism of renunciation. The city that once glittered with coronation hopes now lay subdued in grief. Citizens wept, markets fell silent, sacred chants faded, and even the rhythm of daily life seemed suspended. Rama’s departure was not merely the exile of a prince, but it was the temporary eclipse of Ayodhya’s visible source of moral assurance. Yet beneath this overwhelming sorrow, something greater had begun to unfold.

Rama, Sita, and Lakshmana, having crossed the Tamasa and withdrawn from the affectionate grasp of the citizens, now stepped into a life outwardly uneventful, yet inwardly transformative. The forest would not offer the structured grandeur of royal halls. Instead, it would offer solitude, austerity, discipline, and encounter with the unknown. What appears at first as a quiet interval in the epic is, in truth, a crucible. In that seeming stillness, character would deepen, devotion would mature, and destiny would gather strength.

Often in life, the most decisive chapters are not those filled with visible achievement, but those of patient endurance, silent growth, and unwavering adherence to principle. For the trio: Rama, Lakshmana, and Sita, the forest would become a sacred classroom. The prince would live as a hermit, the princess would embrace simplicity without regret, and the devoted brother would stand guard without fatigue. Their life in exile may appear externally uneventful, yet it is precisely this restraint and steadiness that prepares the stage for the monumental events yet to come.

Ayodhya mourned. The forest awaited. Grief had not ended. But dharma continued its course. As we move into the subsequent chapters, we shall witness how exile refined greatness, how adversity revealed inner divinity, and how what seemed like loss, gradually transformed into universal gain. The palace had receded behind them, but the purpose of the incarnation advanced steadily forward. In every age, when comfort gives way to challenge, the Ramayana reminds that, the path of righteousness may lead through forests before it restores kingdoms.

>>>Photographs courtesy Rama Bhakta Vijaya Raghava Dasu Disciple of Chilakapati  

{{From my Published Book ‘Simplified and Faithful Rendering of the Adi Kavya’

Valmiki Ramayana: The Greatest Epic (Bala and Ayodhya Kandas)}}

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యుద్ధభూమిలో నాలుగు రోజులు (18 రోజుల కురుక్షేత్ర మహాభారత సంగ్రామం-4) : వనం జ్వాలా నరసింహారావు

 యుద్ధభూమిలో నాలుగు రోజులు

(18 రోజుల కురుక్షేత్ర మహాభారత సంగ్రామం-4)

వనం జ్వాలా నరసింహారావు

భక్తిపత్రిక సెప్టెంబర్ నెల, 2026 సంచిక

(కురుక్షేత్ర యుద్ధంలో మొదటిరోజు గీతా ప్రవచనం కొనసాగింది. రెండోరోజున అర్జునుడి ధాటికి కురుక్షేత్రం కంపించి పోయింది. అతడి అస్త్ర ధాటికి కౌరవ సేనలు నిలువలేకపోయాయి. అది చూసిన భీష్ముడు, దుర్యోధనుడి కోరిక మేరకు మూడోరోజున వీరవిహారం చేశాడు. అర్జునుడి రథసారధి అయిన శ్రీకృష్ణుడిని సైతం భీష్ముడు అనేక విధాలుగా బాణాలతో నొప్పించాడు. దాంతో శ్రీకృష్ణపరమాత్మ చక్రాన్ని ధరించి, భీష్ముడికి లంఘించాడు. కానీ అర్జునుడి కోరిక మేరకు వెనుదిరిగాడు. ఆ తరువాత....

కురుక్షేత్రంలో నాలుగో రోజు యుద్ధం కొనసాగుతుండగా, ఒకింత విజయోత్సాహంతో కౌరవ సేన సింహనాదాలు చేస్తున్నప్పుడు, అది గమనించిన ఘటోత్కచుడు, మాయా యుద్ధానికి సమయం ఆసన్నమైందని భావించాడు. వెంటనే విజృంభించి తన బాణాలతో దుర్యోధనుడిని, భగదత్తుడిని నొప్పించాడు. భీష్మద్రోణాదులు ఘతోత్కచుడికి, దుర్యోధనుడికి మధ్యగా చేరి, అతడి మీద బాణాలు ప్రయోగించారు. ధర్మరాజుతో సహా పాండవులు, ద్రుపదుడు, విరాటుడు కౌరవులమీద బాణవర్షం కురిపించారు.

అలా ఘోర యుద్ధం జరిగింది. కౌరవ సేనల చీకాకును, దీనావస్థను గమనించిన భీష్ముడు, ఆ సమయంలో ఘతోత్కచుడితో యుద్ధం చేయడానికి మనస్సు అంగీకరించడం లేదన్నాడు. అప్పటికే సూర్యుడు అస్తమించాడని, ఆ రోజుకు యుద్ధాన్ని విరమించి మర్నాడు ఉదయం ప్రారంభించడం మంచిదని ద్రోణుడితో అన్నాడు. ద్రోణుడు అంగీకరించాడు. కౌరవసేనలు యుద్ధం విరమించి వెనుకంజ వేయగా పాండవ సేనలు సంతోష తన్మయత్వంతో సింహనాదాలు చేసి ఉత్సాహాన్ని ప్రకటించాయి. దుర్యోధనాదులు చిన్నబుచ్చుకుని వెళ్లిపోయారు. ఘటోత్కచుడిని ప్రశంసిస్తూ పాండవ సేనలు తమ శిబిరాలకు వెళ్ళాయి.

నాలుగోనాటి యుద్ధం ముగిసిన తరువాత ఆ రాత్రి దుర్యోధనుడు, ‘పాండవులు భీష్ముడిని, ద్రోణుడిని, శల్యుడిని ఇతర శూరులను ఏమాత్రం లెక్క చేయక పోవడానికి, విజృంభించడానికి గల కారణం ఏమిటని’ భీష్ముడిని ప్రశ్నిచాడు. జవాబుగా భీష్ముడు, ‘నీకు ఇదివరకే చెప్పాను. పాండవులకు శ్రీకృష్ణుడు బాసటగా ఉన్నంత కాలం వారు సాధించలేనిది ఏదీ వుండదు. శ్రీకృష్ణుడు పరమాత్మ అవతారం. అతడిని తెలుసుకోగల వారికి విపత్తులు రావు. పాండవులకు అతడి మహాత్మ్యం తెలుసు. వారు అతడి శరణు పొందారు. నువ్వు శ్రీకృష్ణుడిని లెక్కచేయవు. నరనారాయణులతో (అర్జునుడు, శ్రీకృష్ణుడు) శత్రుత్వం వద్దని నిన్ను మహా మునులు వారించారుకదా? నువ్వు మదాంధుడివై శత్రుత్వాన్ని మానలేదు. ఇకనైనా శ్రీకృష్ణుడిని ఆశ్రయించి పాండవులతో పొత్తు పెట్టుకుని బతుకు’ అని హెచ్చరిస్తూ అన్నాడు. దుర్యోధనుడు ఎప్పటి మాదిరిగానే భీష్ముడి మాటలను నిర్లక్ష్యం చేశాడు.  

అయిదోరోజు యుద్ధం    

మహాభారత యుద్ధంలో అయిదోరోజున పొద్దు పొడవగానే భీష్ముడి నాయకత్వంలో కౌరవ సేనలు యుద్ధానికి సన్నద్ధమై వెళ్లాయి. కౌరవ సేన ఆనాడు మొసలి (మకర) వ్యూహంగా ఏర్పడింది. పాండవ సేన డేగ ఆకారంగా ఏర్పడింది. పాండవ వ్యూహంలో భీముడు ముఖ స్థానంలో, ధృష్టద్యుమ్నుడు, శిఖండి రెండు కన్నులుగా, సాత్యకి తలగా, అర్జునుడు కంఠస్థానంలో, విరాట, ద్రుపదులు ఎడమ రెక్కగా, కేకయులు కుడి రెక్కగా, అభిమన్యుడు, ద్రౌపదీ పుత్రులు వీపున, నకుల సహదేవులు, ధర్మరాజు తోక భాగాన నిలిచారు. ఉభయ సేనలు ఢీకొన్నాయి. భీముడు మకరవ్యూహంలోకి ప్రవేశించి, భీష్ముడిని అమ్ముల గుంపుతో కప్పివేశాడు. భీష్ముడు అగ్గిలాగా ప్రజ్వలించి, పాండవ సేనను చీకాకు పరచాడు. అప్పుడు అర్జునుడు వచ్చి భీష్ముడిని ఎదుర్కొన్నాడు.

అదే సమయంలో దుర్యోధనుడు ద్రోణుడి దగ్గరికిపోయి, భీష్మద్రోణులు పాండవులను ఉపేక్షిస్తున్నారని ఆరోపించాడు. తమ శక్తి ఆపాటిదే అని ముక్తసరిగా జవాబిచ్చాడు ద్రోణుడు. దుర్యోధనుడికి మాటలకు నొచ్చుకున్న ద్రోణుడు కౌరవసేనను దాటి ముందుకు రాగా, సాత్యకి విజృంభించి ద్రోణుడిని ఎదుర్కొన్నాడు. భీముడు సాత్యకికి తోడురాగా, భీష్ముడు, శల్యుడు ద్రోణుడికి సాయం చేయడానికి వచ్చారు. భీముడికి బాసటగా ద్రౌపదీ సుతులొచ్చారు. అప్పుడు శిఖండి తన మీదికి రావడం చూసిన భీష్ముడు, ‘ఒక ఆడదానితో యుద్ధం చేస్తానా?’ అని భావించి, అక్కడినుండి తొలగిపోయాడు. ఇది గమనించి ద్రోణుడు శిఖండిని మరలించాడు. భీముడు, భీష్ముడు తమ-తమ సేనలకు నాయకత్వం వహించారు. సమయం చూసి దుర్యోధనుడు భీముడిని ఎదుర్కొన్నాడు. ఆయనకు మద్దతుగా తమ్ములు చేరారు. అర్జునుడు మల్లీ విజృంభించాడు. కౌరవ సైన్యం వెనుకకు మరలింది. దుర్యోధనుడు వారికి ధైర్యం చెప్పగా, దుశ్శాసనుడు ఆర్జునుడిని, భీముడిని ఎదుర్కొన్నాడు.

ఇరు పక్షాల వీరాధివీరులైన ధర్మరాజు, ధృష్టద్యుమ్నుడు, విందానువిందులు, సైంధవుడు, భీముడు, వికర్ణుడు, సహదేవుడు, శిఖండి, దుర్యోధనుడు, విరాటుడు, ద్రోణుడు మొదలైన వారు ఒకరినొకరు ఢీకొన్నారు. పోరు భీకరంగా సాగింది. భీముడి పోరాటం భయంకరంగా మారడంతో భీష్ముడు విజృంభించాడు. ఒకరినొకరు బాణాలతో నొప్పించుకున్నారు. ఇంతలో సాత్యకి రంగ ప్రవేశం చేశాడు. భీష్ముడు సాత్యకి సారథి తలను తుంచడంతో సాత్యకి ఆపదలో పడ్డాడని, ఆదుకోమని పాండవ సేనలో అరుపులు వినపడ్డాయి. విరాటుడు, భీష్ముడితో యుద్ధానికి దిగాడు. ఆర్జునుడిని అశ్వత్థామ ఢీకొన్నాడు కాసేపు. అప్పుడు అశ్వత్థామ కవచాన్ని ఛేదించి అర్జునుడు వేరే దిక్కు యుద్ధానికి పోయాడు. భీమ దుర్యోధనులు భీకరమైన పోరాటం చేశారు.

చిత్రసేనుడు, భీష్ముడు దుర్యోధనుడికి తోడు రాగా వారితో అభిమన్యుడు తలపడి, విజృంభించి కౌరవసేనను బాదిస్తుంటే, లక్ష్మణకుమారుడు ఎదుర్కొన్నాడు. కాసేపటికే అభిమన్యుడి బాణాల ధాటికి తట్టుకోలేని లక్ష్మణకుమారుడి దేహం తూట్లుపడగా, కృపుడు అతడిని తన రథం మీద ఎక్కించుకుని అక్కడినుండి తప్పించాడు. యుద్ధం అన్ని దిక్కులా కొనసాగుతున్నప్పుడు సాత్యకి విజృంభణను చూసిన భూరిశ్రవుడు అతడిని వెనక్కు మరలించాడు. ఆ తరువాత భూరిశ్రవుడు మీద యుద్ధానికి దిగిన సాత్యకి పది మంది కొడుకులను అతడు సంహరించాడు. కోపంతో మళ్లీ యుద్ధానికి వచ్చిన సాత్యకి, భూరిశ్రవుల మధ్య ఘోరమైన పోరు జరిగింది. ఇద్దరూ విరథుయ్యారు. నేలమీద దిగి కత్తులతో యుద్ధం చేశారు. అప్పుడు సాత్యకిని భీముడు, భూరిశ్రవుడిని దుర్యోధనుడు తమ రథాల మీద ఎక్కించుకుని తీసుకుపోయారు.

ఇంతలో పొద్దు కుంకే సమయం దగ్గర పడింది. శత్రువులు యుద్ధం విడిచి శిబిరాలకు వెళ్లిపోతారని భావించిన అర్జునుడు కౌరవ రథికుల మీద మంత్ర బాణాలు ప్రయోగించాడు. అర్జునుడు కౌరవ సైనికులను సంహరించడం చూసిన భీష్ముడు సహించలేక పాతికవేల రథాలను పోరాటానికి ప్రోత్సహించాడు. వారంతా ఆర్జునుడిని ఎదుర్కున్నారు. కాని అవన్నీ అర్జునుడి బాణాలకు ఆహుతయ్యాయి. కౌరవసేన అతిశయం అణగారిపోయింది. సూర్యరశ్మి తగ్గి, సూర్యుడు పడమటి కొండమీద మెరుస్తూ దర్శనమిచ్చాడు. ఉభయ సైన్యాల సేనలు కాగడాల కాంతులలో తమ తమ విడిదులకు చేరారు. రాత్రుల్లో కురు పాండవ పక్షాలకు సంబంధించిన భటులు హృదయానికి ఆనందం కలిగించే సంగీత సభలలో, సాహిత్య గోష్టులలో కాలక్షేపం చేస్తుండేవారు.

ఆరోరోజు యుద్ధవిశేశాలు

తెల్లవారేసరికల్లా అర్జునుడి ఆలోచనకు అనుగుణంగా పాండవ సేనానాయకుడు ధృష్టద్యుమ్నుడు మకరవ్యూహం తీర్చిదిద్దాడు. ద్రుపదరాజు తలగా, నకులసహదేవులు కన్నులుగా, భీముడు నోరు చివరగా, అభిమన్యుడు, ద్రౌపది కొడుకులు, ఘటోత్కచుడు కపోలాలుగా, సాత్యకితోపాటు ధర్మరాజు కంఠం దగ్గర నిలుచున్నారు. ధృష్టద్యుమ్నుడితో పాటు విరాటరాజు వెన్నుదగ్గర, కేకయరాజులు ఎడమపక్కగా, ధృష్టకేతుడు, కరూశరాజు కుడిపక్కగా, కుంతిభోజుడు, శతానీకుడు మొల దగ్గర, శిఖండి, ఇరావంతుడు తోకదగ్గర నిలుచున్నారు.

భీష్ముడు పన్నిన క్రౌంచవ్యూహంలో అతడు, ద్రోణుడు ముక్కు దగ్గర, కృపుడు, అశ్వత్థామ కన్నులుగా, శిరస్సు దగ్గర కృతవర్మ, కాంభోజుడు, బాహ్లికుడు, శూరసేన రాజుతో పాటు దుర్యోధనుడు కుత్తుక దగ్గర, వక్షం దగ్గర సౌవీర రాజుతో సహా భగదత్తుడు, వీపున విందుడు, అనువిందుడు, ఎడమ పక్కన సుశర్మ, కుడి పక్క యవనరాజు నిలిచారు. వెనుకగా శ్రుతాయువుతో కలిసి భూరిశ్రవుడు నిలిచాడు. కౌరవ సేన, పాండవ సేన యుద్ధానికి సమాయుత్తమై యుద్ధం మొదలవగానే భీముడు తన రథాన్ని ద్రోణుడు వున్న దిక్కుగా నడిపించాడు. అతడి ధాటికి ఎదురు నిలువలేక కౌరవ వీరులు వెనక్కు పారిపోసాగారు. భీముడు ద్రోణాచార్యుడి సారథిని చంపాడు. సారథి లేనందున స్వయానా తన రథాన్ని నడుపుతూ యుద్ధం చేస్తున్న ద్రోణుడికి భీష్ముడు సాయంగా వచ్చాడు.

భీముడు విజృంభించినందువల్ల కౌరవసేనకు విపరీతంగా నష్టం జరిగింది. ఆ సమయంలో తనకు చిక్కిన దుర్యోధనుడి పన్నెండు మంది తమ్ములను (దుశ్శాసనుడితో సహా) ఏక కాలంలో ఎదుర్కొన్నాడు భీముడు. వారంతా చతురంగ బలాలతో భీముడిని చుట్టుముట్టారు. భీముడు ఆనందంతో, తనకేదో మంచి అవకాశం దొరికినట్లుగా భావించి, రథం మీద నుండి కిందకు దూకాడు. భీముడు రణరంగంలో కౌరవ కుమారులమీద వీరవిహారం చేశాడు. భీముడి ధాటికి ఎదురులేకపోయింది. అటువైపుగా వచ్చిన ధృష్టద్యుమ్నుడు, భీముడు రథం మీద లేకపోవడం చూసి, భీముడికి తోడుగా వచ్చాడు. కౌరవ రాకుమారులంతా కలిసి ధృష్టద్యుమ్నుడిని చుట్టుముట్టారు.

ధృష్టద్యుమ్నుడు తనకు ద్రోణుడు ఉపదేశించిన ‘ప్రమోహనబాణం’ ప్రయోగించి రాజకుమారులను మూర్ఛపోయేట్లు చేశాడు. అదే సమయంలో ద్రోణుడు ద్రుపదుడిమీద విజృంభించాడు. ద్రుపదుడు అక్కడి నుండి తప్పుకున్నాడు. ద్రోణుడప్పుడు ప్రజ్ఞాబాణం ప్రయోగించి మోహనబాణం శక్తిని పోగొట్టాడు. కౌరవ రాజుకుమారులు మళ్లీ యుద్ధాన్ని ప్రారంభించారు. దొమ్మియుద్ధంలో భీముడు కింద వుండరాదని అంటూ ధృష్టద్యుమ్నుడు అతడిని కేకయరాజు రథం మీద ఎక్కించాడు. ఈ లోపున ద్రోణుడు విజృంభించాడు. ధృష్టద్యుమ్నుడి ధనుస్సు ఖండించాడు. సారథిని చంపాడు. మరో సారథి తెచ్చిన రథాన్ని ఎక్కాడు ధృష్టద్యుమ్నుడు. ద్రోణ, ధృష్టద్యుమ్నుల మధ్య భీకరమైన యుద్ధం జరిగింది.

మరో పక్క భీముడికి, దుర్యోధనుడికి మధ్య యుద్ధం జరిగింది. దుర్యోధనుడికి తోడుగా ఆయన తమ్ములు వచ్చారు. అభిమన్యుడు, ద్రౌపది కుమారులు, ధృష్టకేతుడు, కేకయులు, భీముడికి అండగా వచ్చారు. అంతా కలిసి కౌరవ రాజకుమారులమీద విజృంభించారు. వారి ధాటికి కౌరవ రాజకుమారులు తట్టుకోలేకపోయారు. పారిపోయారు. దుర్యోధనుడు భీముడితో భయంకరమైన యుద్ధానికి దిగాడు. భీముడికి సాయంగా వచ్చిన ద్రౌపది కొడుకులు దుర్యోధనుడి మీద బాణాలు ప్రయోగించి, నొప్పించి, తరిమివేశారు.

ఇంతలో భీష్ముడు శత్రుసేనలో ప్రవేశించి పాండవ సేనను చెదరగొట్టగా అర్జునుడు అతడి ఎదుర్కొన్నాడు. ఇదిలా వుండగా భీముడు, ఎలాగైనా అదేరోజున దుర్యోధనుడిని చంపాలన్న కోరికతో, దుర్యోధనుడిని ఎదుర్కొని, అతడి రథాశ్వాలను, సారథిని చంపి, దుర్యోధనుడి విల్లు విరిచాడు. మరిన్ని బాణాలను వేయడంతో దుర్యోధనుడు మార్చపోయి, స్పృహతప్పి పడిపోయాడు. మూర్ఛిల్లిన దుర్యోధనుడిని కృపాచార్యుడు తన రథం మీద ఎక్కించుకుని వెళ్లాడు. ఆ సమయంలో భీముడి మీదికి వచ్చిన జయద్రథుడిని అభిమన్యాదులు ఎదుర్కొన్నారు భీకరంగా. కౌరవ కుమారులు తిరిగొచ్చి ద్రౌపదీ తనయులతో పోరాడారు. ఆ సమయంలో నకులుడి కొడుకైన శతానీకుడు పరాక్రమం ప్రదర్శించి విజృంభించాడు. కేకయ దేశాదిపతులు, ద్రుపదుడు అతడికి తోడుగా నిలబడ్డారు. సూర్యాస్తమయం కాబోతున్న తరుణంలో భీష్ముడు ప్రళయకాల యముడిలాగా విజృంభించి పాండవుల వ్యూహాన్ని చీల్చి, తన సేనలను ఉపసంహరించి విడిదులకు పొమ్మని ఆదేశించాడు. ఆ రోజుకు యుద్ధ విరమణ జరిగింది.

ఏడోరోజు విశేషాలు

ఉదయాన్నే భీష్ముడు యుద్ధరంగాన్నంతా వ్యాపించే విధంగా ‘మండలవ్యూహాన్ని’ ఏర్పాటు చేశాడు. దాని మధ్యభాగాన దుర్యోధనుడున్నాడు. అతడి తమ్ములు, అతడికి సాయపడే రాజులు ఇరుపక్కలా నిలిచారు. అప్పుడే యుద్ధరంగానికి వచ్చిన పాండవులు ఆ వ్యూహాన్ని తేరిపార చూశారు. ధర్మరాజు ఆదేశానుసారం సేనాపతైన ధృష్టద్యుమ్నుడు ‘వజ్రవ్యూహాన్ని’ ఏర్పాటు చేశాడు. ద్రోణుడు విరాటుడిని, అశ్వత్థామ శిఖండిని, ధుర్యోధనుడు ధృష్టద్యుమ్నుడిని, శల్యుడు నకుల సహదేవులను, విందానువిందులు యుధామన్యుడిని, పలువురు రాజులు అర్జునుడిని ఎదుర్కున్నారు. అలాగే భీమసేనుడు కృతవర్మను, అభిమన్యుడు చిత్రసేనుడిని, దుశ్శాసనుడిని, వికర్ణుడిని, ఘటోత్కచుడు భగదత్తుడిని, సాత్యకి అలంబసుడిని, ధృష్టకేతుడు భూరిశ్రవుడిని, చేకితానుడు కృపాచార్యుడిని, ధర్మరాజు శ్రుతాయువుని, చాలా మంది రాజులు భీష్ముడిని ఎదిరించారు.

(వాస్తవానికి, క్రితం నాటి రాత్రి భీష్ముడితో దుర్యోధనుడు, కౌరవులు ఎంత పూనికగా వ్యూహం పన్నుతూ ముందుకు సాగుతున్నా పాండవ సేన దానిని నాశనం చేస్తున్నదని, భీష్ముడు చూస్తుండగానే భీముడి చేతుల్లో తాను భంగపడ్డానని, భీష్ముడి అండతో పాండవులను గెలుస్తానన్న ఆశ తనకు వుండేదని, దాన్ని ఆయన తప్పగొట్టుతున్నాడని, భీష్ముడు దేవతలను కూడా జయించగల పరాక్రమవంతుడని, అయినా యుద్ధరంగంలో పాండవులు అంత పరాక్రమవంతులు కావడానికి కారణం ఏమిటని అన్నాడు. దుర్యోధనుడి మాటలు విన్న భీష్ముడు నవ్వి, తనను అలా అనడం భావ్యం కాదని, తాను యుద్ధంలో తన శరీరం దాచుకోలేదని, పాండవులు ఎప్పటికీ జయింపరానివారే అని పలుమార్లు చెప్పానని, అయినప్పటికీ తాను దుర్యోధనుడే జయించాలన్న ఉద్దేశంతో ఒళ్లు దాచుకోకుండా యుద్ధం చేస్తానని, దుఃఖపడవద్దని చెప్పాడు).

కౌరవ రాజులు ఒక్కసారిగా విజృంభించి కృష్ణార్జునులను బాణ వర్షంలో ముంచివేయగా, అర్జునుడు ఐంద్రాస్త్రాన్ని ప్రయోగించాడు. దాని ధాటికి కౌరవ సేనలు భీష్ముడి చాటుకు పారిపోయారు. దుర్యోధనుడి ప్రోద్బలంతో రాజులంతా అర్జునుడి మీద యుద్ధం చేస్తున్న భీష్ముడికి అండగా నిలిచారు. ద్రోణుడికి, విరాటుడికి మధ్య జరుగుతున్న యుద్ధంలో ఇరువురు భీకరంగా పోరాడారు. ద్రోణుడి బాణాల దెబ్బకు విరాటుడు భయంతో పరుగెత్తాడు. ఇంకో పక్క శిఖండికి, అశ్వత్థామకు మధ్య పోరు జరిగింది. మరోవైపున ధృష్టద్యుమ్నుడు దుర్యోధనుడి మీద బాణాలు గుప్పించాడు. దుర్యోధనుడు కూడా అతడి మీద బాణాలు వేశాడు. విల్లు విరిగిన దుర్యోధనుడిని శకుని తన రథంలో ఎక్కించుకుని పోయాడు. సాత్యకి, అలంబసుల మధ్య జరిగిన యుద్ధంలో సాత్యకిది పైచేయి కాగా అలంబసుడు భయపడి పారిపోయాడు. సాత్యకి కురుసైన్యం మీద ఉరికాడు.

భీముడికి, కృతవర్మకు జరిగిన యుద్ధంలో గాయపడ్డ కృతవర్మ వృషకుడి రథం మీద వెళ్లాడు. యుధామన్యుడు విజృంభించి విందానువిందుల మీద బాణాలు గుప్పించి, అనువిందుడి రథాన్ని నుగ్గు చేశాడు. ఇంతలో, భగదత్తుడి ఏనుగు విజృంభించి పాండవుల సేనను చిందరవందర చేస్తుంటే, ఘటోత్కచుడు దానిని ఆపాడు. భగదత్తుడికి, ఘటోత్కచుడికి జరిగిన యుద్ధంలో తనది పైచేయి కాగా, మళ్లీ ఏనుగును పురికొల్పాడు భగదత్తుడు. శల్యుడికి, నకులసహదేవులకు మధ్య జరిగిన యుద్ధంలో శల్యుడు మూర్ఛపోగా అతడి సారథి రథాన్ని యుద్ధభూమి నుండి అవతలకు తోలుకుని పోయాడు. అదే సమయంలో ధర్మరాజు శ్రుతాయువు మీద బాణాలు వేశాడు. ధర్మరాజు విజృంభించగా కౌరవ సైన్యం చిందరవందరైంది.

‘Sonali-Rama’ Lunch: Truly Gracious Welcome >>>>> Enduring Spirit of ‘Atithi Devo Bhava’ with a Difference : Vanam Jwala Narasimha Rao

 ‘Sonali-Rama’ Lunch: 

Truly Gracious Welcome

Enduring Spirit of ‘Atithi Devo Bhava’ 

with a Difference

Vanam Jwala Narasimha Rao (August 30, 2026)

            Our friends Sonali Jagannath and her husband Rama Pakala, through my daughter Kinnera Koniki, originally from Telangana and now settled in the USA, live with their family in Missouri City, Texas, a suburb southwest of Houston, in a spacious home set amidst a generous expanse of land. The entire property, particularly along its boundaries, is adorned with a variety of plants, including banana trees, giving the place the distinct appearance and charm of an Indian village farmhouse. Their home thus reflects both the comfort of life in the United States and the warmth of the Indian traditions they continue to cherish.

When my wife Vijayalaksmi, our daughter-in-law Parul Kapoor, and I arrived there for lunch, the couple, Sonali and Rama were at the door to extend an affectionate welcome to all three of us. There was also a pet dog, but knowing that we were somewhat apprehensive around dogs, they kindly kept the dog safely outside, at our request. That small gesture of consideration itself reflected the sensitivity and thoughtfulness of our hosts.

Particularly touching was the presence of the host’s 90-year-old father, T Jagannath. Despite his age, he stood graciously at the entrance and, with the enthusiasm and energy of a much younger man, personally led us inside. The host’s 80-year-old mother was equally warm and welcoming. Her affectionate reception added another dimension to the occasion, making us feel less like visitors and more like members of an extended family.

Sonali’s father, Jagannath, and her mother, both now in their 90s and 80s respectively, are lovingly cared for by their daughter. Sonali seldom attends any programme without having them accompany her. Ever since we came to Houston, we have seen the three of them together on more than one occasion: a beautiful reflection of her devotion to her parents and a message that children of ageing parents always remain a source of strength, irrespective of where they live, whether near home or far away, even abroad.

Jagannath has lived a long and remarkable life, defined by a lifelong pursuit of excellence. From his youth he was an avid athlete. He also achieved top academic honours as a gold medallist in Law from Andhra University. Even now, he continues to embrace his lifelong passions for global exploration and sports. An elite member of the Travelers Century Club, having travelled to more than 100 countries, he actively pursues opportunities to witness major global sporting spectacles, from the FIFA World Cup and the US Open to the Olympic Games. His continuing curiosity, energy, and enthusiasm for life embody an extraordinary and undiminished spirit of adventure.

The lunch was, by any measure, an elaborate and memorable one. Among the many dishes served were Vegetable Biryani, Brinjal Curry, Channa Masala, Paneer, Roti, Raita, White Rice, Sambar, Rasam, Vadiyalu, Curd (not Yogurt!), and Curd Rice, Payasam, Ice Cream, Lemon Pickles, and several other items whose number I eventually lost count of. The food was not only plentiful but exceptionally tasty, reflecting the care, affection, and warmth with which it had been prepared and served.

Before we left, Rama made for us some of the best coffees, providing a fitting and enjoyable conclusion to the meal. Gifts were also exchanged between our daughter-in-law Parul and our host Sonali, adding a personal touch to an already warm gathering. Their two daughters could not join us because of their demanding study schedules: one pursuing medicine and the other studying computer engineering. Their absence was understandable, yet they remained very much a part of the family atmosphere we experienced.

Understandably, we also missed our grandchildren, who were equally busy with their co-curricular activities. Meanwhile, my son Aditya, and his two elder sisters Bunti and Kinni, were away together on an outing. Though the three siblings do not get to meet very often, whenever they do, they make it a point to enjoy some time together, keeping alive the simple pleasure of outings they shared during their childhood.

Perhaps the most touching moment came at the time of our departure. Our host Sonali presented a beautiful saree to my wife and bade her farewell in a typically Hindu ritual manner, offering Kumkum as a mark of affection, respect, and auspiciousness. It was a simple gesture, yet one carrying deep cultural meaning. Even while living thousands of miles away from Telangana, the familiar traditions of home were alive in that moment.

Not the least among the memorable aspects of the gathering was the lively and meaningful conversation that followed. The discussion revolved around how the marriages of the four participating couples had taken place, particularly the phase preceding marriage. It naturally touched upon love marriages, partly arranged marriages, and fully arranged marriages, with the conversation exploring, in a light and positive spirit, the respective advantages, challenges, and lessons of each.

There was no attempt to judge one approach against another. Instead, the discussion reflected on how circumstances and choices have evolved, and how coming generations may enjoy greater freedom, understanding, and optimism in shaping their own lives. The conversation ultimately turned toward the future, with genuine hope and positivity for the children and grandchildren and for the many possibilities that lie ahead of them.

Another interesting thread of discussion was health and wellbeing, particularly the importance of both dynamic and static exercises, working up a healthy sweat, making walking a regular part of life, and keeping stress under control. The emphasis was less on any rigid formula and more on a sensible way of living: more movement, more walking, less unnecessary stress, and, ultimately, a sound mind in a healthy body.

What made the conversation particularly pleasant was the warm and relaxed environment in which it unfolded: open, friendly, and completely free of judgment. The atmosphere encouraged everyone to share experiences, thoughts, and perspectives freely, allowing the conversation to move naturally from personal experiences and family matters to health and wellbeing. Even subjects that could otherwise sound serious or instructive became enjoyable, engaging, and mutually enriching in such a congenial setting.

            What made the occasion especially meaningful was that our hosts Sonali and Rama, not to speak of Smt and Sri Jagannath, though settled comfortably in Houston, continue to carry with them the warmth, values, customs, and hospitality of Telangana. Their graciousness reminded us that distance may change where we live, but it need not change who we are. It is heartening to see how some Indian, particularly Telugu, families in the United States, especially in Houston and its suburbs, consciously preserve their roots through traditions, customs, family values, Telugu language and literature, and, above all, the timeless tradition of hosting.

My wife and I have ourselves been fortunate to experience this same warmth in our own family: whether in India with our elder daughter Prema, or in Houston with our second daughter Kinnera and son Aditya, where their spouses too have embraced and extended this tradition. Such experiences reaffirm that hospitality is not merely a custom inherited from the past, but a living bond of affection and belonging that can continue across families, generations, and continents.

A gracious home may welcome guests, but a gracious heart is what makes hospitality truly memorable. And therefore, the experience also conveyed a simple message: true hospitality is not measured by the size of a home, the number of dishes on the table, or the formality of a welcome. It is measured by the thoughtfulness with which guests are received, the respect with which they are treated, and the warmth with which they are seen off. In that sense, our visit was far more than a lunch; it was a beautiful expression of friendship, family, culture, and the enduring spirit of ‘Atithi Devo Bhava.’

Revisiting Nela-Nela Vennela in Houston : Vanam Jwala Narasimha Rao

 Revisiting Nela-Nela Vennela in Houston

Vanam Jwala Narasimha Rao

The Hans India (August 30, 2026)

Surpanakha’s criticism of Ravana was not merely an expression of personal humiliation; it also contained a critique of his declining leadership and governance. The familiar ‘Lakshmana Rekha,’ however, finds no mention in the Valmiki Ramayana. The friendship between Rama and Sugriva remains one of the epic’s finest examples of mutual trust and commitment} – Editor’s synoptic note.

The Houston Telugu Cultural Association (TCA) has been conducting ‘Nela-Nela Telugu Vennela,’ a long-running literary programme, as a continuing ‘Yajna of Letters.’ I was fortunate to be invited to participate in the later part of its very first year in 2009. Whenever I visit Houston, I make it a point to be part of this cherished gathering.

The 172nd monthly Telugu Vennela held on August 22 became yet another memorable occasion for me: one filled with warmth, affection and a rare sense of honour. I was to speak on an absorbing subject: ‘Some interesting and lesser-known aspects of Valmiki Ramayana,’ before a highly literate gathering at the Sugar Land residence of Sai and Lalitha Rachakonda. A Houston-based close friend for over 17 years, Sudesh Pillutla, with an exceptional understanding of the Sanskrit Valmiki Ramayana, as well as Andhra Valmiki Ramayana of Vasudasa Swamy, facilitated this platform for me.

Members of the Telugu Vennela team, and prominent personalities from the Telugu literary world not only participated but also converted the occasion into a joint learning session. They included among others: Sudhesh, Sangita, Sai Rachakonda, Lalitha, Vanguri Chitten Raju, Chilukuri Satyadev, Palaparthi Indrani, Kakani SR, Manasa Kethireddipalli, Srinivas Rao Kethireddipalli, Sonali Jagannath, Mrs and Mr T Jagannath, Unnava Veena, Nuthalapati Suguna, Sitaram Ayyagari, and many others, not only participated, but also converted the occasion for a joint learning session.

Chilukuri Satyadev delighted the audience with his Ramayana verses, while Palaparthi Indrani’s powerful rendering of a Sri Sri-Style poem won the admiration of the gathering. I highlighted that the Valmiki Ramayana is not merely a story that has been heard through generations. Within this familiar narrative lie numerous fascinating details, subtle insights and valuable lessons for life. The epic opens itself to newer meanings.

Excerpts of my views: The Valmiki Ramayana is not merely a story being heard repeatedly through generations. Within this familiar narrative lie numerous fascinating details, subtle insights and valuable lessons for life. The epic opens itself to newer meanings. Valmiki Maharshi introduces, through the story itself, to Sri Rama’s personality, ordinary and exceptional forms of dharma, Raja Dharma, family responsibilities, friendship, leadership, administration and devotion to duty. The words and conduct of Rama, Sita, Lakshmana, Bharata, Hanuman, Sugriva, Mandara, Shurpanakha, Ravana and Angada reveal many dimensions of human nature.

Not every statement in the Ramayana needs to be confined to a single interpretation. A thought expressed in one context can acquire a deeper philosophical significance when viewed from another. Some episodes teach us dharma; some illuminate leadership; some hold up a mirror to human nature; and others remarkably remind us of the society in which we live today, including personality development. That is why the Ramayana should not be regarded merely as an epic belonging to the past. It can also be seen as a timeless text that helps us understand life.

The story may be familiar, but there are always aspects within it that remain to be discovered. One of the greatest principles emerging from the life of Sri Rama is simple: before telling others what they should do, one must sincerely and fearlessly practise it oneself. Rama remains the supreme example of this human value. He never abandoned his duty. The sixteen distinctive qualities of Sri Rama described by Narada are a guide to the values by which a human life should be shaped.

The episode involving Vishwamitra and Dasharatha reveals the subtlety of keeping one’s word. Vishwamitra asks that Rama accompany him to protect his sacrifice, and Vasishtha persuades the reluctant Dasharatha to honour his commitment. Rama killing Tataka raises another profound question: can a woman be killed in the discharge of one’s duty? Vishwamitra explains the subtle distinction involved in dharma.  

The story of Ahalya has acquired interpretations that are not supported by the Valmiki text. She was not cursed to become a stone. Gautama condemned her to a harsh life of penance, and Rama’s arrival brought about her release. Vishwamitra’s journey also teaches that spiritual achievement remains incomplete until anger and desire are brought under control. Brahminhood, in this deeper sense, is not merely a status acquired by birth but a way of life in which one has mastered the forces of desire and anger.

Rama’s conduct as heir apparent also reveals a remarkable model of governance. Although Dasharatha possessed the authority to appoint Rama, he consulted citizens, elders and other kings and sought their approval repeatedly. Even Mandara, who instigated Kaikeyi, despite being a maidservant invokes Raja Dharma in presenting her argument. And that is Valmiki.

When Bharata came to the forest and pleaded with Rama to return to Ayodhya, Rama explained Raja Dharma in terms of responsible administration: entrusting responsibilities to capable people and governing through a righteous system. Shurpanakha’s criticism of Ravana awas not merely an expression of personal humiliation; it also contained a critique of his declining leadership and governance. The familiar ‘Lakshmana Rekha,’ however, finds no mention in the Valmiki Ramayana. The friendship between Rama and Sugriva remains one of the epic’s finest examples of mutual trust and commitment.

Sugriva’s detailed description of countries, rivers, mountains and geographical boundaries before sending the vanara forces in search of Sita reveals an astonishing knowledge of ancient geography: almost a precursor to the maps and navigational systems we rely upon today. When Angada contemplated rebellion, Hanuman preserved the unity of the vanara kingdom through his extraordinary intelligence and the appropriate use of the traditional strategies of conciliation, gifts, division and force.

After Hanuman destroyed the Ashoka grove, Ravana did not immediately deploy his entire army. He sent successive forces: Kinkaras, the sons of ministers, commanders and finally Aksha Kumar, displaying organised military strategy and crisis management. Yet strategy cannot succeed when its foundation is injustice. Hanuman on his return after accomplishing the seemingly impossible mission for Rama, instead of describing his own valour, conveyed Sita’s safety in just a few words.

The grand coronation of Sri Rama guided by Vasishtha, and Sita’s presentation of her pearl necklace to Hanuman in recognition of his wisdom and valour are equally interesting. The ‘Phala Shruti’ of the Ramayana declares that its recitation dispels sorrow. Several participants offered added insights and thus, it was a great joint learning session, Indeed.

I offer my heartfelt special thanks to Sudesh Pillutla and the entire Telugu Vennela team for this unforgettable opportunity. The evening in Houston was an occasion of gratitude, friendship, family, literature and, above all, a renewed journey into the timeless world of the Ramayana.

On this occasion, specially to be mentioned guests were T Jagannath and his wife, aged 80+ and 90+, respectively, who nevertheless enthusiastically and occasionally participated in the deliberations. Their affectionate daughter, Sonali, takes care of them so affectionately that she seldom attends any program without them accompanying her: a devotion that beautifully mirrors the essence of Ramayana Dharma itself. T Jagannath has lived a long, legendary life defined by a pursuit of excellence.

Stretching from his youth as an avid athlete representing Orissa state in the Nationals he moved to achieving top academic honors as a gold medalist in Law from Andhra University. Now in his 90s, he continues to embrace his lifelong passions for global exploration and sports. An elite member of the Travelers Century Club who has toured over 100 countries, he still actively travels to witness major global spectacles, from the FIFA World Cup and the US Open to the upcoming Olympic Games, embodying an untamed spirit of adventure.