Vishvamitra, Dasharatha Meeting of Dharma, and Destiny ...... (SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-11) : Vanam Jwala Narasimha Rao

 Vishvamitra, Dasharatha Meeting of Dharma, and Destiny

SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-11

Vanam Jwala Narasimha Rao

(February 24, 2026)

After the naming ceremony of his four sons was performed by Chief Priest Vashishta, naming them as Rama, Bharata, Lakshmana and Shatrughna, following which the princes were engrossed in the studies including Vedas, King Dasharatha after contemplating their matrimonial alliances and while discussing the same among his ministers, Sage Vishvamitra arrived to have an audience with the king. On knowing his arrival and his waiting at the doors, highly pleased Dasharatha, along with royal priests, had gone towards Vishvamitra ceremoniously. In today’s world of constant distractions, the image of a sage visiting a king reminds of a time when wisdom was sought before power was exercised. Even rulers needed the counsel of sages, a reminder that true leadership is rooted in humility and learning.

On receiving water offered by the King Dasharatha, as first customary hospitality in receiving unexpected guest, Vishvamitra enquired after his well-being and welfare. Vishvamitra also enquired about the well-being of city, exchequer, rural areas, friends, and relatives. And on meeting Vashishta and other exalted sages, according to custom, Vishvamitra asked after their well-being. Later, affectionately invited by Dasharatha, they all entered the Royal Palace and took their seats according to protocol. Such courteous exchanges reflect the Indian ideal of ‘Atithi Devo Bhava’ that, the guest as divine. In a time when formalities often replace genuine concern, this scene reminds that hospitality begins with sincere enquiry about the other’s welfare, not mere ritual.

Dasharatha formally welcomed Vishvamitra and enquired the sage as to what was that choicest object of him to be fulfilled and in which way. He assured Vishvamitra that he would be indeed blessed and wish to make it happen to achieve results. The logic of Valmiki is crystal clear and evident here in such a way that, only a deep understanding of his Ramayana, because little did Dasharatha know as to what was in the mind of Vishvamitra. The king’s readiness to grant any request without first knowing its nature mirrors the spirit of absolute faith and commitment expected of dharmic rulers. In an age of conditional promises, this absolute sense of duty may seem rare, yet it defines integrity in public life.

Sage Vishvamitra in fact came to ask King Dasharatha to send Sri Rama to protect the Vedic ritual that was being performed by him, from the demons who were constantly disrupting it. The sage emphasized that, he knew the capabilities of Rama, who was still in his adolescence, but who can easily kill the demons. How Dasharatha was upset at this request, and how he was convinced mainly at the instance of Vasishta was an interesting development in Valmiki Ramayana. What had precisely happened is simply great. Here begins one of the first tests of Dasharatha’s attachment and Rama’s destiny. For modern parents too, it reflects the eternal conflict between love and duty, when a child’s path to greatness demands the parent’s painful detachment.

When Dasharatha offered Vishvamitra to reveal his desire, the Sage was thrilled with happiness and before asking what he required began with the words ‘Please be Truthful to your promise.’ Vishvamitra said that, two valiant and well-trained demons, Mareecha and Subaahu, causing obstacles to the ritual being performed by him, abiding by a sacrificial vow to attain a spiritual goal, are drenching the Altar of Fire with streams of meat and blood, from the sky. In such a situation said Vishvamitra that, he had to depart from that place, unenthusiastically. He had to restrain his anger as no curse shall be issued under vows. The restraint of Vishvamitra teaches that even those capable of immense power must exercise patience when guided by principle. In a sense, it parallels the modern virtue of emotional control, where knowledge and anger must never walk together.

Hence, Vishvamitra’s request to the King Dasharatha was to spare the services of his eldest son Rama, because, he was capable to eradicate those by his own divine resplendence, and also protected by him as well. ‘I will also accord many kinds of benefits to Rama, by which he acquires renown in all the three worlds’ assured the Sage. Vishvamitra cautioned Dasharatha not to exhibit his extreme paternal fondness, because, not only he, but also Vashishta and other saints present there were aware of Sri Rama’s Valor, and hence handover Rama to him. ‘You may send Rama if only your Ministers and all the other elite led by Vashishta give their assent’ clarified Vishvamitra and urged Dasharatha to decide soon. This moment beautifully portrays mentorship and faith. Just as today’s teachers and guides recognize potential in their students before the world does, Vishvamitra foresaw Rama’s greatness even before the prince himself had tested his strength.

Dasharatha shuddered and fainted on hearing Vishvamitra, which was explicitly cutting his mind and heart. After regaining consciousness, he became highly annoyed at heart, became scared, and then eventually agitated extremely in his throne. Dasharatha again became numb for a time, and on redeeming senses told Vishvamitra that, Rama was less than sixteen years of age by then and absolutely no warring aptitude with the demons, and hence instead of Rama, he will go there to encounter them. Denying Vishvamitra’s request, Dasharatha made it clear that, ‘It will be ungentle of you to take Rama with you. Alienated from Rama I am disinclined to live even for a moment. If you still wish to take Rama, please lead him off along with me, and along with my four kinds of troops, the Chariots, Elephants, Cavalry, and Foot Soldiers.’ The king’s words echo every parent’s anxiety in sending a child into the world of battles. Even the mightiest ruler trembles when fatherly affection faces the demands of destiny.

Dasharatha further said that, Rama was engendered at his present age, that too with tribulations, and hence taking Rama with Vishvamitra will be inappropriate. He then started enquiring further details about the said demons, such as their fortitude, their parents, their size and shape, their protector, and how they could be retaliated either by him or his sons or his forces. On hearing his words Sage Vishvamitra revealed details of Ravana, son of sage Vishravasu, and born in Paulastya dynasty, as the instigator. Through this revelation, Valmiki subtly prepares readers for the grand narrative ahead, as to how small encounters can hint at cosmic struggles. Even in life today, the first challenges often signal the greater purpose that awaits.

Vishvamitra further said that, Ravana unequivocally was the chief of demons, was an extremely mighty and exceedingly brave demon. He also said that, with the boon given by Brahma, and accompanied by many demons Ravana was torturing the triad of worlds, contemptuously. ‘Two very mighty demons called Mareecha and Subaahu, cause devastating hindrances to rituals, instigated by Ravana’ Vishvamitra told Dasharatha. The discussion continued on the lines of, Vishvamitra insisting on Rama to accompany him, and Dasharatha hell-bent on not accepting to his request. This struggle between insistence and hesitation mirrors how faith and fear debate within every human heart, the faith to let go, and the fear of loss. Valmiki’s poetry turns this moral dilemma into timeless truth.

Thus, by the incongruous talk of Dasharatha, the outstanding Brahman Sage Vishvamitra was overwhelmed with outrageous anger and wrathfully replied, it was undeserving kind of deviation for the kings of Raghava dynasty. ‘I wish to go away as I had come, and you with your insincere promises be indifferently happy with your kinsmen’ said Vishvamitra to the king. The Sage’s anger symbolizes the disappointment that righteousness feels when duty is delayed. In the present times, when promises are often broken, this episode reminds that the worth of one’s word defines the worth of one’s character.

Vishvamitra’s fury that way, trembled the whole earth and the gods too were scared. Instantly, the insightful Chief Priest Vashishta tried to pacify Dasharatha and Vishvamitra. He told Dasharatha that, having born in Ikshvaku dynasty, it would be inappropriate of him to forsake ethics, and hence he must adhere to his own uprightness. Vashishta advised him to leave hold of Rama. He assured Dasharatha that, demons cannot trounce Rama as long as Vishvamitra protects him. The intervention of Vashishta teaches how wisdom can balance emotion and restore perspective. Every generation needs such voices of calm counsel. Mentors remind not to let fear overshadow dharma.

Vasishta further said: ‘He is an embodiment of virtue, matchless among the adventurous, peerless in intellect among all in the world, and flawless in self-control. He is in the know-how of various missiles, and no other person is there in the triad of worlds, inclusive of sessile and mobile worlds, who is knowledgeable about him, or someone who can know him will be there in future, excepting myself. Gods cannot know Vishvamitra.’ The mutual respect between sages, despite their differences, reflects the spiritual unity of knowledge. Even today, true wisdom acknowledges another’s greatness without envy.

‘Vishvamitra is in the precise know of missiles, and is also capable of creating hitherto unavailable missiles. Thereby, nothing whatsoever is unknown to Vishvamitra, either that had happened or that was happening. Vishvamitra, can as well control those demons by himself, but intending to accord beneficence to your son he approached you and imploring upon you’ explained Vasishta to Dasharatha. This act of a great sage empowering a young prince underlines an eternal truth: real teachers do not use their power for themselves; they use it to awaken the strength in others.

Dasharatha became awakened person with a state of being calm, peaceful, and untroubled by sage Vashishta's words. He gladly and wholeheartedly consented to the travel of Rama along with Vishvamitra. Thus, when the ire of Vishvamitra was shown at Dasharatha, Vashishta intervened and convinced Dasharatha to send Rama with Vishvamitra. In the process, Vashishta enumerated the capabilities of Vishvamitra and his knowledge of weaponry. Vashishta also suggested that, all those weapons would be given to Rama, if Rama was permitted to go with Vishvamitra. At last, Dasharatha agreed to send Rama. The king’s transformation from fear to faith is one of the most inspiring moments in the Valmiki Ramayana. It reminds modern readers that wisdom is not the absence of fear, but the courage to act righteously despite it.

Accordingly, King Dasharatha sent Rama and Lakshmana along with Vishwamitra as requested by him. In their course of travel, Vishwamitra imparted a secret knowledge to the young princes Rama, and Lakshmana, called ‘Bala and Atibala’ (Below detailed explanation) by which nothing can wither away their Vigor and Vitality. As the young princes begin their journey, the story shifts from the sheltered palace to the open path of learning and duty. For every generation stepping into life’s wider world, this marks the same moment that, when protection gives way to preparation.

Thus, began not merely a journey from Ayodhya to the forest ostensibly to protect Vishvamitra’s Rituals, but the unfolding of a cosmic design, where the tender hands of a prince were to wield the weapons of righteousness under the guidance of a sage who once struggled with his own temper and pride. What seemed a simple request from Vishvamitra was, in truth, the first stroke of destiny shaping the divine confrontation between Rama and Ravana. Valmiki’s genius lies in revealing how Great Wars were not born of hatred but of purpose, and how dharma often chooses its warriors long before they recognize their mission.

In Dasharatha’s hesitation, in Vashishta’s counsel, and in Vishvamitra’s insistence lies the eternal rhythm of human life that, the tug between attachment and duty, fear and faith, emotion and wisdom. The episode reminds that every higher purpose begins with an act of surrender, the willingness to let go of what one loves, so that love itself may triumph in its truest, universal form.

As generations pass and languages change, Valmiki Ramayana continues to speak, not merely as an epic of gods and kings, but as a mirror of human evolution, where obedience turns into wisdom and love transforms into strength.

FOR THE BENEFIT OF READERS

The Secret Knowledge of Bala and Atibala Mantra

Balātibalayoh Virāṭpuruṣa Ṛṣiḥ, Gāyatrī Devatā, Gāyatrī Chandaḥ. Akāro Kāramakārā Bījādyāḥ, Kṣudhādi Nirasane Viniyogaḥ. Klāmityādi Ṣaḍaṅga Nyāsaḥ.

Dhyānam
Amṛtakaratalārdrāu Sarvasañjīvanāḍhyāvagahāraṇa-sudakṣau Vedasāre Mayūkhe, Praṇavamayavikārau Bhāskarākāradēhau Satatamanubhavae Haṁ Tau Balātibaleśau.

The Mantra

Om Hrīṁ Bale Mahādevi Hrīṁ Mahābale Klīṁ Chaturvidha-Puruṣārtha-Siddhi-Prade,
Tatsa Viturvaradātmike Hrīṁ Vareṇyaṁ Bhargo Devasya Varadātmike Atibale, Sarvadayāmūrte Bale Sarvakṣudbhramonāśini Dhīmahi Dhiyo Yo Naḥ Pracodayāt,
Pracuryā-Pracodayātmike Praṇavaśiraskātmike Huṁ Phaṭ Svāhā. Evaṁ Vidvān Kṛtakṛtyo Bhavati, Sāvitrayā Eva Salokatām Jayati. Ityupaniṣat. Āpyāyantīti Śāntiḥ.

Meaning and or Explanation

The Bala–Atibala Mantra is a powerful invocation traditionally attributed to Sage Vishwamitra and associated with Goddess Gāyatrī.

• It seeks inner strength (Bala) and supreme strength (Atibala), both physical and spiritual.
• The mantra helps remove hunger, fatigue, weakness, confusion, and ignorance, restoring vitality and clarity.
• Through meditation (Dhyāna), the devotee envisions divine energies as radiant, life-giving forces, symbolized by the Sun (Bhāskara), source of all vitality.
• The mantra invokes the four aims of life (Purushārthas): Dharma (Righteousness), Artha (Prosperity), Kāma (Fulfillment), and Moksha (Liberation).
• It asks the divine light to illumine the intellect (Dhiyo Yo Naḥ Prachodayāt), guiding one on the path of wisdom and purpose.
• Reciting it with understanding is believed to bring spiritual completion, divine companionship (Salokatā with Sāvitrī), and inner peace.

In essence, the Bala–Atibala Mantra is a prayer for strength, knowledge, and divine inspiration, balancing physical endurance and spiritual awakening.

>>> Photographs courtesy an anonymous Rama Bhakta

నృగు మహారాజు చరిత్ర, వ్రేపల్లెలో బలరాముడు ::: శ్రీ మహాభాగవత కథ-74 : వనం జ్వాలా నరసింహారావు

 నృగు మహారాజు చరిత్ర, వ్రేపల్లెలో బలరాముడు

శ్రీ మహాభాగవత కథ-74

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (23-02-2026)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

ఒక రోజున ప్రద్యుమ్నుడు మొదలైన యాదవ కుమారులు ఉద్యానవనానికి వెళ్లి అక్కడ ఒక నీళ్లులేని పాడుబడ్డ బావిలో ఒక పెద్ద ఊసరవెల్లిని చూశారు. దాన్ని బావి నుండి బయటకు తీద్దామని ప్రయత్నం చేశారు. ఎంత కష్ట పడ్డా దాన్ని బయటకు లాగలేకపోయారు. శ్రీకృష్ణుడి దగ్గరికి వెళ్లి జరిగిన విషయం చెప్పారు. ఆయనను నీళ్లబావి దగ్గరికి తీసుకుపోయారు. శ్రీకృష్ణుడు దాన్ని ఒక గడ్డిపరకను లాగి తీసినట్లు బయటకు తీశాడు. మరుక్షణంలో ఊసరవెల్లి పురుష రూపాన్ని ధరించింది. అలా ఆయన ఎందుకు ఊసరవెల్లి ఆకారంలో ఉన్నాడో చెప్పమని అడిగాడు శ్రీకృష్ణుడు.

జవాబుగా ఆ పురుషుడు, తాను నృగుడు అనే పేరు కల ఇక్ష్వాకు మహారాజు పుత్రుడినని, భూమినంతా పాలించానని, సిరి సంపదలతో వర్దిల్లానని, తాను బ్రాహ్మణులకు దానమిచ్చిన గోవుల సంఖ్య లెక్కపెట్టడం కష్టమని, అనేక విదాలైన దానాలు చేశానని, పంచ మహా యజ్ఞాలు చేశానని అన్నాడు. ధర్మబద్ధంగా తాను ప్రవర్తిస్తున్న సమయంలో ఒక పొరపాటు జరిగిందన్నాడు. తాను కశ్యపుడనే బ్రాహ్మణుడికి దానం చేసిన ఆవు తిరిగొచ్చి తన మందలో కలిస్తే, అది గ్రహించక, దాన్ని వేరే బ్రాహ్మణుడికి దానమిచ్చానని, దానివల్ల వారిద్దరి మధ్య తగాదా జరిగిందని చెప్పాడు. ఆ ఇద్దరు బ్రాహ్మణుల మధ్య తీవ్ర వాగ్వివాదం జరిగిందని, ఇద్దరూ తన దగ్గరికి వచ్చారని, తనకు తన గోవు తప్ప వేరే ఏమీ అక్కరలేదని కశ్యపుడు పట్టుబట్టాడని అన్నాడు. రెండో సారి తాను దానం ఇచ్చిన బ్రాహ్మణుడు కూడా అదే ఆవు కావాలని పట్టుబట్టాడని, తనకేమీ పాలుపోలేదని చెప్పాడు.

ఆ తరువాత నృగుడికి అవసాన దశ ప్రాప్తించింది. ఆయన్ను యమభటులు తీసుకుపోయి యమధర్మరాజు ముందు నిలబెట్టారు. నృగుడిని ముందు పాపకర్మఫలాన్ని అనుభవించి, ఆ తరువాత పుణ్యకర్మను అనుభవించమని చెప్పాడు యముడు. ఆ విధంగా చెప్పి తనను భూమ్మీద పడేస్తే ఊసరవెల్లి రూపం కలిగిందని, కృష్ణుడి సందర్శనం వల్ల  పాపపరిహారం అయిందని నృగుడు చెప్పాడు. నృగమహారాజు చెప్పినదంతా విన్న శ్రీకృష్ణుడు అక్కడున్న యదుకుమారులకు, రాజులకు చాలా ధర్మ విషయాలను చెప్పాడు దాని ఆధారంగా. బ్రాహ్మణుల సొమ్ము పొరపాటున కూడా తినకూడదనేది దాని సారాంశం. ధర్మం తెలుసుకుని బ్రాహ్మణుల పట్ల పరమ భక్తితో మెలగమని యదువీరులకు చెప్పి, శ్రీకృష్ణుడు తన మందిరానికి వెళ్లిపోయాడు.

ఇదిలా వుండగా, ఒకనాడు బలరాముడు బంధువులందరినీ చూడాలన్న కోరికతో వ్రేపల్లెకు వెళ్లాడు. ఆయన రాకకు యశోదాదేవి, నందుడు, గోపాలురు సంతోషించారు. బలరాముడు ఒక నిర్జన ప్రదేశానికి వెళ్లి గోపాలురతో సంతోషంగా కాలం గడుపుతుండగా, అక్కడికి గోపకాంతలు వచ్చారు. బలరాముడిని చూసి వారూ సంతోషపడ్డారు. ఆయన తమ్ముడు శ్రీకృష్ణుడిని గూర్చి అడిగారు. తమనందరినీ విడిచి వెళ్లడం ఆయనకు భావ్యమేనా అని ప్రశ్నించారు. యమునానది ఇసుక తిన్నెలమీద కలిసి తిరిగిన రోజులను గుర్తు చేశారు. బలరాముడు వారిని అనునయించాడు. సరస వచనాలు పలికాడు. కృష్ణుడి సందేశాన్ని వారికి వినిపించాడు. రెండు నెలలు వ్రేపల్లెలోనే వున్నాడు. సుందరీమణులంతా తనను కొలుస్తుంటే ఆనందం పొందాడు. గోపికా రమణులతో మధువు సేవించి, కలిసి నృత్యం చేశాడు. 

బలరాముడు అప్పుడు జలక్రీడ చేసి ఆనందించాలని భావించి, యమునా నదిని తన దగ్గరికి రమ్మని పిలిచాడు. యమునా నది మద్యం మత్తులో ఉన్నాడని బలరాముడి మాటలు నిర్లక్ష్యం చేసి, అతడి ఆజ్ఞను లెక్కచేయలేదు. ఉగ్రుడైన బలరాముడు తన నాగలి దెబ్బతో యమునా నదిని నూరు చీలికలు చేస్తానన్నాడు. మహా ప్రవాహంతో ఉరకలు వేస్తున్న యమునానదిని మూలంతో సహా వచ్చేట్లు ఒక్క లాగు లాగాడు. దానితో యమునా నది భయభ్రాంతురాలైంది. సుందరి రూపాన్ని ధరించి వేగంగా బలరాముడి దగ్గరికి వచ్చింది. తనను రక్షించమని యాదవ వీరుడిని ప్రార్థించింది. ఆయన్ను స్తుతించింది. ఆమెను పూర్వ మార్గంలో ప్రవహించమని అన్నాడు బలరాముడు. తానిక ఆమెను హింసించనని హామీ ఇచ్చాడు. ఆ తరువాత యమునా నదిలో జలక్రీడలాడారు.

బలరాముడికి యమునా నది వస్త్రాలను, రత్నాభరణాలను, బంగారు హారాన్ని బహుమానంగా ఇచ్చింది. బలరాముడు నాగలితో యమునా నదిని తన వద్దకు లాగినప్పుడు ఏర్పడ్డ చీలిక ఇప్పటికీ కనిపిస్తున్నది.             

(బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

Confluence of Sanatana Wisdom and Living Tradition ..... Maha Shivaratri at the ‘Chakra Siddh Holistic Healing Center’ : Vanam Jwala Narasimha Rao

 Confluence of Sanatana Wisdom and Living Tradition

Maha Shivaratri at the ‘Chakra Siddh Holistic Healing Center’

Vanam Jwala Narasimha Rao

The Hans India (February 22, 2026)

{{Parallels were drawn between Newton’s Laws of Motion and Upanishadic insights, suggesting that many aspects of modern science trace their conceptual origins to the Vedas. Interaction concluded with the striking observation that even NASA’s conceptual foundation could be linked symbolically to Vedic Sutras}} – Editor’s Synoptic Note

Maha Shivaratri, the sacred night of spiritual awakening, assumes deeper meaning only when devotion transcends ritual and transforms into lived experience. This year’s Maha Shivaratri evening was celebrated by our family members, at the residence of the ‘Chakra Siddh Holistic Healing Tradition’ Practitioner on the outskirts of Hyderabad. It unfolded a religious ritual observance, and a profound coming together of an intimate, meaningful, and spiritually elevating gathering that blended philosophy, devotion, scholarship, science, culture, affection, and the collective divine elevation.

 Dr Satya Sindhuja, well known, compassionate exponent of the ‘Chakra Siddh Holistic Healing Tradition’ affectionately facilitated the confluence. The evening’s ambience reflected the very architecture of her creative house itself, which deserves exclusive mention. Constructed in alignment with traditional architectural principles, it allows the rays of sun and moon to enter at specific ordained angles while remaining protected from natural disturbances. There was an unmistakable harmony between structure and spirit: an environment that subtly prepared the mind for reflection even before the rituals commenced, yet comfortably aligned with contemporary sensibilities.

‘Chakra Siddh Healing,’ an ancient Indian therapeutic tradition rooted in Sanatana Dharma, represents far more than a system of medical intervention. It is a comprehensive philosophy of life that harmonizes body, mind, breath, and vital energy. In the continuum of India’s timeless knowledge traditions, this healing approach occupies a distinct and esteemed place. It seeks not merely to treat symptoms but to restore balance within the subtle energy centers: the chakras, and thereby enabling the body’s innate intelligence to reclaim its natural state of equilibrium.

Among the foremost contemporary exponents of this rare and lineage-based healing tradition is Dr Satya Sindhuja, founder of the ‘Chakra Siddh Healing Centre.’

Belonging to what she describes as the 36^th generation of an inherited knowledge stream, she represents a living bridge between scriptural wisdom and practical application. Her training, passed down through familial lineage and guided by experiential discipline rather than mere textual study, reflects the classical Indian Model of transmission through lived experience: The Traditional Guru-Parampara.

The participation of our family, gradually unfolded into an immersive journey through Maha Nyasa, Rudra Abhisheka, Reflective Dialogue, Philosophical Exploration, and Heartfelt Human Bonding. Approximately fifty invitees gathered that evening: spanning ages from the twenties to beyond eighty-five.

The group included Vedic Priests, Musicians, Singers, Film Directors, Doctors, Dentists, Beneficiaries of Healing Practices, close relatives, and long-standing well-wishers. It was a circle brought together by mutual respect and shared reverence for ‘Sanatana Dharma’ with an eagerness to listen, reflect, and engage. Soon, attention shifted to the revered scholar Vishvanath, affectionately addressed as Guruji, on his arrival.

As conversations settled, the night deepened, and the sacred hour advanced, the atmosphere gradually shifted from cordial exchange to contemplative silence amidst chanting of Vedic Mantras.

The commencement of Maha Nyasa thus, signaled the true spiritual threshold of the night. The rhythmic intonations of the Vedic Priests began to fill the hall, their voices neither hurried nor ornamental, but measured and resonant. The syllables of the Rudram reverberated through the space with a cadence that seemed to transcend mere sound. The gathering instinctively grew silent. Conversations dissolved.

Maha Nyasa, is a profound internal purification, and a process by which the aspirant symbolically consecrates the body as the abode of the Divine before invoking Shiva through Rudra Abhisheka. The priests performed the ritual with disciplined synchronization, invoking the various aspects of Rudra while sanctifying the atmosphere. When the Rudra Abhisheka commenced, the Shiva Lingam became the focal point of collective attention. Offerings of water, milk, curd, honey, sandal paste, Bilva leaves, and sacred ash were poured in sequence, each accompanied by precise Vedic Mantras.

Subsequently, as the Abhisheka concluded and the final offerings were placed with reverence, Guruji gently steered the gathering into a more nuanced philosophical reflection, and shared his insights on subjects ranging from Quantum Physics to Advaita, Visistadvaita, Dvaita philosophies, Sanatana Dharma, Upanishads, and the Vedas. The subjects transformed lucid and easily understandable manner, only when it became participatory and as an interactive session lasting about 45 minutes.

The interactive session emphasized that, the human birth, considered the highest among all forms, is shaped by one’s past actions. The earlier explanations regarding symbolism now deepened into the heart of Advaita, the non-dual vision that underlies the very conception of Shiva. Advaita was considered as not merely a philosophy but a well-articulated science. The Guru Parampara of Adi Shankara and ancient institutions such as the Kanchi Matha at Srisailam were aptly referred.

Misconceptions about Adi Shankara, that, he was opposed to Buddhism in hostility, instead of his corrected philosophical deviations were addressed. It was also clarified that Shankara did not preach rejection of wealth, but detachment from greed. An elaborate discussion followed on harmonizing modern science with ancient philosophical thought. Metaphysics with physics were connected, and was explained as to how Upanishadic wisdom underlies much of later philosophical development. It was observed that the three great Indian philosophical systems: Advaita, Visistadvaita, and Dvaita, evolved as complementary from Vedas.  

Even the Bhagavad Gita was described as having its roots in Upanishadic Thought. Further references included Brahma Sutras, Veda Vyasa’s division of the Vedas, karma, and jnana doctrines, Bhaja Govindam, and the encounter between Adi Shankara and the Chandala interpreted as a moment of spiritual awakening. Questions relating to scriptural references and contemporary life emerged organically. A discussion surfaced regarding the seeming tension between science and spirituality. The session observed that modern physics increasingly recognizes the primacy of energy over matter.

It was during this contemplative exchange, two timeless verses of Bummera Potanna were recalled. First verse affirming the omnipresence of the Divine, suggesting that the Supreme pervades all that is seen and unseen. The second was a poetic expression dissolving the sense of separation between the individual and the universal. The verse, rendered with devotion, seemed to bridge poetry and philosophy, emotion, and inquiry. It comprehended that the Divine is to be recognized through insight.

Parallels were drawn between Newton’s Laws of Motion and Upanishadic insights, suggesting that many aspects of modern science trace their conceptual origins to the Vedas. The discussion also touched themes such as mind, self, knowledge, and karma. The formal interaction concluded with the striking observation that even NASA’s conceptual foundation could be linked symbolically to Vedic Sutras.

Hours had passed, yet there was no fatigue. Instead, there was a sense of inward steadiness, as though time itself had softened its pace. A rare intellectual serenity prevailed. What was striking was not merely the erudition of the discourse but its accessibility. Complex metaphysical ideas were discussed without obscurity. Outside, the world moved in its usual rhythm, and inside, another rhythm prevailed, but slower, reflective, unhurried. And thus, the night continued to unfold.

Gradually, the formal deliberations softened into informal conversations. Groups formed organically, with some discussing scripture, others exchanging personal experiences, still others reflecting on the evening’s insights. The sacred and the social blended seamlessly. It was nearing the early hours of the morning, yet the atmosphere retained a freshness that belied the time. The night had by then transcended its designation as a ritual event. It had become a shared exploration.

As the sacred chants subsided and philosophical deliberations gently dissolved into informal exchanges, the night seemed reluctant to conclude. The Abhishek waters had sanctified the Shiva Lingam, but more significantly, the shared reflections had stirred minds and hearts alike. Ancient wisdom met modern inquiry; metaphysics conversed with physics; devotion embraced reason. The two timeless verses of Bummera Potanna echoed as silent anchors to the evening’s essence, affirming the omnipresence of the Divine and dissolving doubts about separation.

A shared humanity beyond distinctions of status, scholarship, age, or achievement remained for a while in that sacred space.

Conversations, Continuity, and Collective Memory .... Expanding Horizons of Memoirs and Updating (Friday Evenings at Press Club Hyderabad ) : Vanam Jwala Narasimha Rao

Conversations, Continuity, and Collective Memory

Expanding Horizons of Memoirs and Updating

(Friday Evenings at Press Club Hyderabad)

Vanam Jwala Narasimha Rao

(The Pioneer: February 23, 2026)

{What began as a simple and casual ‘Thursday Evening Thought’ has now taken the form of purposeful ‘Friday Gatherings’ at the ‘Press Club Hyderabad.’ Over conversation and a social drink, it became the seed of this initiative. This initiative is neither about nostalgia alone nor about individuals seeking recognition} – Editor’s Synoptic Note.

At 78, when mere reading and writing remain cherished companions, another thought came to me: why not step out once a week to meet like-minded friends, spend a few meaningful hours, exchange ideas, and recall journeys that shaped us? What began as a simple and casual ‘Thursday Evening Thought’ has now taken the form of purposeful ‘Friday Gatherings’ at the ‘Press Club Hyderabad.’ 

Over conversation and a social drink, it became the seed of this initiative. This initiative is neither about nostalgia alone nor about individuals seeking recognition. It is about creating a structured yet informal space where experience meets reflection, where memory becomes documentation, and where professional wisdom can be shared, preserved, and passed forward. The idea itself is what matters, and it is an idea that can be replicated anywhere.

The idea was first shared with GK Murthy, former Doordarsan Kendra Hyderabad senior official and former Vice-President of the Press Club. His immediate response was not only to join but also to facilitate the first meeting and invite others. 

Thus, the first Friday gathering took shape. Joining us was Devulapalli Amar, a 70-year-old senior journalist with five decades of experience beginning with Eenadu and Andhra Bhoomi, who later served as a journalists’ union leader at state and national levels, as Chairman of the AP Press Academy, and as National Media Advisor and Coordinator to the AP Government. A prolific writer and political analyst, he currently edits Mana Telangana.

We were also joined by 80-year-old veteran journalist Bhandaru Srinivasa Rao, whose career spans over six decades: from Andhra Jyothi in Vijayawada to news units of All India Radio and Doordarsan Kendra, including a four-year stint in Moscow. Known for his objectivity, he remains an active writer and commentator in Social Media. 

Another friend present was, Subhash Gowd, aged 69, began his career with Andhra Bhoomi before rising to Director in the AP Government Information and Public Relations Department. He too joined the gathering. GK Murthy, true to his word, attended along with his friend V Subba Rao. Both are in their mid-70s, bringing with them decades of memory.

The discussion unfolded naturally, through questions, recollections, memoirs, professional journeys, appreciations, and candid reflections on likes and dislikes. It was neither structured nor chaotic; it evolved through collective thought. Memories of early assignments surfaced. Amar recalled his days at Eenadu and spoke of a forthcoming collective memoir authored by 15 of 26 former colleagues. 

Despite mixed experiences working there: commitment to journalism profession and as Union Leader equally, he expressed a desire to visit the Eenadu office, perhaps first ever visit after he left the job there, with fellow colleagues to pay respects to its founder, the late Ramoji Rao.

The group fondly remembered Gora Shastri of Andhra Bhoomi, recalling his journalistic excellence and mentorship. Both Amar and Subhash acknowledged how he shaped their fundamentals in journalism. 

Subhash recounted how, early in his career, he successfully drafted an important official document at short notice, a confidence born of that foundational training. Experiences relating to TTD were shared, with Subhash having served as PRO and GK Murthy associated with a former TTD Chairman. These conversations revealed how journalism intersects with governance, faith institutions, and public communication.

Throughout the evening, Bhandaru Srinivasa Rao enriched the discussions with thoughtful insights drawn from his vast experience. Later, Press Club Secretary Ramesh Varikuppala and Vice-President Aruna Atthaluri joined and spent quality time with the group, encouraging the spirit of engagement. 

I for myself preferred more on eliciting experiences from others. The first meeting concluded with a shared understanding: these Friday gatherings would continue, and ideally expand. The long-term idea is to invite knowledgeable individuals from diverse fields to share experiences in an open, reflective setting.

Origins of the Press Club, established as a professional hub for journalists and communication professionals, providing space for work, networking, and dialogue was recalled. Memories were shared about the Club’s shift in 1994 from Basheer Bagh to its present premises in Somajiguda, marking an important phase in its growth. Also recalled how over time, successive executive bodies strengthened its infrastructure: such as meeting rooms, auditoriums, conference halls etc. The facility to relax over a social drink complements its professional character was what we felt.

The meeting resolved to meet certainly again the following Friday, not merely for camaraderie, but to consciously document insights that may serve present and future generations, especially in journalism, public relations, and allied fields. 

Finally, the evening concluded with a shared understanding: this should not remain a one-time event. Friday meetings would continue, and gradually expand. The long-term idea is simple yet powerful, to invite knowledgeable individuals from different fields and facilitate the sharing of lived experiences in an informal yet purposeful setting.

What emerged from this gathering is a model that can be replicated anywhere. A few committed individuals. Consistency of meeting. Conversations centered on lived experience rather than abstract debate. Rotational facilitation without hierarchy. Gradual inclusion of experts from diverse fields. 

Most importantly, documenting insights so they do not evaporate with time. In an age of instant messaging and fleeting opinions, sustained reflective dialogue is becoming rare. Yet professions grow when memory is respected, examined, and preserved. Informal conversations, when nurtured with intent, can become living archives.

These Friday evenings are not about nostalgia or looking back alone. They are about continuity and carrying forward. When experienced professionals sit together without competition or hierarchy, or agenda, knowledge flows freely. If replicated elsewhere, such gatherings can serve as quiet academies, as preserving professional ethics, narrating institutional histories, strengthening camaraderie, and inspiring younger generations in journalism, public relations, and allied professions.

              What stands out in this entire initiative is not merely that a few senior professionals met on a Friday evening. What stands out is the conscious effort to convert memory into meaning. In a time when speed dominates substance and reaction replaces reflection, such gatherings restore balance. They remind us that institutions are built not only by structures and positions, but by conversations, mentorship, disagreements, corrections, and shared experiences.

Professional communities often speak about ‘Legacy,’ yet rarely create simple platforms where legacy can be narrated, examined, and archived in a living manner. These ‘Friday Meetings’ demonstrate that one does not need grand seminars, formal resolutions, or elaborate funding to sustain intellectual continuity. 

A table, a few chairs, mutual respect, and the willingness to listen, and enough: these are sufficient foundations. If similar circles begin elsewhere: in press clubs, universities, literary associations, administrative services forums, or even small-town libraries, they may become informal academies of experience. The senior generation finds renewed engagement. The middle generation finds perspective. The younger generation finds direction.

Most importantly, professional ethics find reinforcement through lived examples rather than textbook prescriptions. However, a word of caution: Such initiatives must remain idea-driven, not personality-driven, and continuity-driven, not event-driven. When meetings become consistent, documentation becomes organic, and documentation gradually becomes collective memory. 

And collective memory strengthens institutions. Well, if this spirit continues, our ‘Friday Evenings’ may well evolve into something larger than anticipated: not in size, but in significance. Press Club maybe the Venue, but the idea transcends the venue. Wherever professionals value memory, meaning, and mentorship, such meetings should happen.

Meet. Reflect. Document. Continue. That is the essence. 

AN OPINION By Vijay Oddiraju (President, Center for Brahmin Excellence)..... On My Journey from Khangi School to Center for Excellence: Vanam Jwala Narasimha Rao

 AN OPINION By Vijay Oddiraju: CEO Volante Technologies

And President, Center for Brahmin Excellence

On My Book

PROFESSIONS, CHECKERED CAREER, AND LESSONS

(From Librarian to CPRO to CM KCR)

A Journey from Khangi School to Center for Excellence

By Vanam Jwala Narasimha Rao

Writing an opinion on a book is new territory for me, and I say that with humility. Yet, after reading Professions, Checkered Career, and Lessons by Vanam Jwala Narasimha Rao in one continuous sitting; such was the pull of his narrative -I feel compelled to reflect on what makes this work not only compelling but deeply meaningful.

It is rare to find a memoir that is at once simple to read and rich in insight, personal in texture yet expansive in its lessons. Jwala’s writing achieves all of this with a clarity and sincerity that are unmistakably his own.

What stands out first is the style. The book is written in remarkably accessible prose - clean, direct, and deeply engaging. There is no pretentiousness, no complex literary scaffolding. He writes like a man who has observed life closely, lived through multiple phases of India’s administrative and political evolution, and remembered every detail with astonishing precision.

His vivid recollections from childhood in a small village to his final year as CPRO in 2023 speak to a mind endowed with both sharp memory and extraordinary awareness of context. His ability to retain and narrate decades of events with accuracy reflects not only intelligence but also a contemplative temperament that has silently documented the world around him.

This memoir is not simply a chronological journey. It is a portrait of a life shaped by hard work, humility, service, and resilience. Jwala’s path was never linear. In fact, it wound through professions that rarely intersect in a single lifetime: librarian, administrative officer, public relations professional, journalist, faculty, consultant in emergency healthcare, and eventually Chief Public Relations Officer to the first Chief Minister of Telangana. Across each role, he demonstrates a singular trait of adaptability without losing one’s values. That is easier said than done, especially in public life.

The early sections of the book, where he recounts his childhood, schooling, and initial career as a librarian, are filled with warmth and honesty. He neither glorifies nor sanitizes his beginnings. Instead, he candidly acknowledges academic struggles, early uncertainties, and the influence of individuals who shaped him.

Among the most touching narratives is his encounter with Mrs. Shahjahana Begum, the District Educational Officer who offered him his first permanent job. His gratitude toward her is enduring and heartfelt, reminding the reader how life-altering a single act of kindness and fairness can be. This theme of teachers and mentors guiding him at pivotal moments echoes throughout the book.

Jwala’s career trajectory reflects a rare combination of competence and conscience. One of the most fascinating sections is his detailed account of working in Raj Bhavan and later as PRO to Dr. Marri Channa Reddy. These chapters offer a window into governance, power, decision-making, and the delicate dance between administration and politics.

He does not shy away from describing challenges professional insecurities, political undercurrents, or attempts to undermine him, but he narrates them without bitterness. Instead, he treats setbacks as opportunities that strengthened his resolve and broadened his understanding of people and systems.

This tone of humility continues when he writes about the most transformative chapter of his professional life, his involvement in establishing and expanding emergency healthcare services. His time with EMRI (108 services) and HMRI (104 services) forms one of the most impactful portions of the memoir. Through these pages, we witness the emergence of modern emergency medical response systems in India.

His leadership in public–private partnerships, negotiations with governments across states, and coordination with multiple stakeholders displays not only administrative ability but also a deep commitment to citizen welfare. These initiatives have saved countless lives and continue to serve millions across the country. Few public careers leave such a measurable and lasting imprint.

The book also reflects the emotional and moral resilience required to navigate a profession intertwined with politics. Jwala writes about moments when his integrity was tested, when vested interests attempted to obstruct him, and when professional recognition lagged behind actual contribution.

Yet, he constantly returns to his core belief in purposeful work. His recollection of highs and lows is not a self-pitying exercise but an affirmation that meaningful careers are built not just through successes but through endurance.

His decade-long role as Chief Public Relations Officer to the first Chief Minister of Telangana, K. Chandrashekhar Rao, forms an important part of the narrative. In these chapters, he captures the birth of a new state, the formative years of its administrative identity, and the intense communication efforts required to shape public understanding during a historic phase.

His proximity to long-term policy design, governance reforms, crisis communication, and political transformation gives the memoir a special significance. It becomes not only the story of one man but also the story of Telangana and its evolution.

Perhaps the greatest strength of the book is that Jwala writes with conscience and gratitude. He remembers every superior who guided him, every colleague who supported him, every institution that shaped him, and every circumstance that tested him. This ability to credit others, even when recounting his own achievements, reflects both character and emotional maturity.

As a reader, I found the memoir deeply inspirational. It shows that one does not need a straight-line career or the privileges of elite institutions to make a meaningful contribution to society. What one needs is integrity, adaptability, a willingness to learn continuously, and the courage to stand firm in difficult times. It shows that service is not measured by titles but by the number of lives one touches, the systems one strengthens, and the values one refuses to compromise.

In conclusion, ‘Professions, Checkered Career, and Lessons’ is a compelling, insightful, and beautifully honest book. It captures a life defined by purpose rather than position, by contribution rather than recognition, and by resilience rather than entitlement. For anyone interested in public life, governance, administration, or simply the story of a man who lived with dignity and served with conviction, this book is a must-read. It is not just a memoir; it is a reflection on India’s evolving systems, a tribute to mentorship, and a celebration of a life lived with intent.

Based on the breadth of his experience, depth of his service, and the clarity of his thought, it is my sincere belief that Jwala’s contributions to public health, administration, and public communication merits for consideration for yet another suitable assignment, if only he is willing to take up. His lived understanding of governance, institutions, public systems, and citizen needs would make him an invaluable voice in national policy discussions.