A Humble Offering at the Lotus Feet of Lord Sri Kodanda Rama and Goddess Sita Devi (Vontimitta) : Vanam Jwala Narasimha Rao

 A Humble Offering at the Lotus Feet of

Lord Sri Kodanda Rama and 

Goddess Sita Devi (Vontimitta) 

Vanam Jwala Narasimha Rao 

(November 13, 2026)

It was an exceptionally blessed and spiritually fulfilling day in my life: Thursday the November 12, 2026. I had the sacred privilege of dedicating my English Translation comprising four volumes covering all the Six Kandas (Titled ‘Simplified and Faithful Rendering of Adi Kavya) of the Valmiki Sanskrit Ramayana, faithfully sourced from the Andhra Valmiki Ramayanam, the Letter-Perfect Grammatical Telugu Version of Valmiki, which was subsequently retold in colloquial Telugu by me.

This work represents my humble endeavour to make the timeless wisdom, literary splendour and eternal message of Maharshi Valmiki's Adi Kavya accessible to English-speaking readers. This is an effort to ‘Bridge Languages, Generations, and Continents.’ I had the divine fortune of placing all four volumes at the lotus feet of Lord Sri Vontimitta Kodanda Rama Swamy and Goddess Sita Devi in their thousand-year-old sacred temple at Vontimitta.

It was not merely the dedication of a literary work; it was an offering of devotion, gratitude and reverence to the divine couple whose sacred life and ideals form the very heart of the Ramayana. Sixteen years of my life have been devoted to my Telugu Version of the Valmiki and Andhra Valmiki Ramayana, and now I have completed the journey of bringing that treasured work into English, with the divine blessings of Lord Rama and Goddess Sita Devi.

I consider this moment a blessing and the fulfilment of a long-cherished aspiration. Whatever little I could accomplish in bringing this great epic closer to English readers, I offer with utmost humility to Lord Sri Rama and Mother Sita. And therefore, I Placed the English version of all these volumes, at the lotus feet Lord Rama and Goddess Sita. Sharp at 9:30 AM, fifty-sixty of our family friends, relatives, literary scholars, spiritual practitioners, people with medical knowledge, chartered accountants, NGO representatives gathered at temple entrance.

They are all with diverse ideological backgrounds. They assembled affectionately at the entrance of the thousand-year-old Sri Kodanda Rama temple at Vontimitta. My wife, Vijayalaxmi, our daughter Prema (a journalist), and I were deeply touched by their presence and participation. Leading the gathering at the forefront are Dr Satya Sindhuja and Sri Chilakapati Vijayaraghavacharylu, along with our family. The others followed in an orderly procession for the sacred ‘Temple Pradakshina.’

As we commenced the Pradakshina, the three of us in the lead carried specially arranged large plates, each containing a complete set of the four-volume work, reverentially held above our heads. The other participants carried one or two volumes each in their hands, making the procession a collective expression of devotion and participation. In addition to the books, I also carried on my head the sacred garments intended as offerings to Lord Sri Kodanda Rama Swamy and Goddess Sita Devi.

From 9:30 AM until 1:30 PM, the entire occasion unfolded as a memorable devotional experience, culminating in the dedication. This work represents my humble endeavour to make the timeless wisdom, literary splendour and eternal message of Maharshi Valmiki's Adi Kavya accessible to English-speaking readers. The privilege of placing these four volumes at the lotus feet of Lord Sri Vontimitta Kodanda Rama Swamy and Goddess Sita Devi in their ancient and sacred abode was beyond words.

What made the occasion even more meaningful was the affectionate participation of people from different walks of life, professions, intellectual persuasions and spiritual backgrounds. Their presence transformed what could have been an individual literary dedication into a collective expression of goodwill, affection and devotion. It was not merely the dedication of a literary work; it was an offering of devotion, gratitude and reverence to the divine couple whose sacred life and ideals form the very heart of the Ramayana.

The Pradakshina was by no means a casual walk around the temple. It was an intensely devotional procession, reverberating with the enthusiastic and loud chanting of ‘Jai Sri Ram! Jai, Jai Sri Ram!’ by the entire near and ear. The collective chanting added a special spiritual fervour and beauty to the occasion. The march initially culminated at the Dhwaja Sthambha (temple flagstaff), where the gathering paused for a few minutes before proceeding further into the temple, up to a point just outside the sanctum sanctorum, the Garbha Gudi.

The spiritual atmosphere gradually reached its peak when the three sets of the four-volume Ramayana were ceremonially received and placed at the lotus feet of Lord Sri Vontimitta Kodanda Rama Swamy and Goddess Sita Devi by the temple priests, led by Sri Veena Raghava Chary, who serves as the Pradhana Archaka (Chief Priest) at the Temple. He is widely recognized for overseeing daily rituals, leading major annual temple festivities, and publicly advocating for the shrine's cultural heritage and infrastructure

This was followed by the sacred rituals of Archana, Veda Parayana, Sankalpam, Harathi, Teertha and Sattari, along with the recitation of a few selected verses from the Ramayana. Our family was specially blessed by the priests, making the moment particularly divine and unforgettable. Thereafter, before proceeding to the next part of the programme, a special literary and spiritual session was held, reminiscing about Maharshi Valmiki and the Andhra Valmiki, particularly in the context of my faithful English rendering of the great epic.

The six Archaka Swamis who conducted and participated in the sacred rituals were felicitated as a mark of our gratitude and respect. A special word of appreciation is also due to the Temple Executive Officer, Sri Ravi, who made all the necessary arrangements and remained with us throughout the programme, extending his support and cooperation from beginning to end. Equally, and even more, who did everything fro A to Z remarkably almost as our family member is Kadapa District Court Superintendents, Shiva Rama Krishna Reddy with his dedicated team.

What followed was an extraordinary celebration of devotion, scholarship and literary accomplishment. Expressions of admiration, appreciation and felicitations continued for over four hours, making the occasion truly memorable. The most remarkable and historically significant feature of this majestic event was its unique connection with history. According to Sri Chilakapati Vijaya Raghavacharyulu, a similar felicitation had taken place at this very temple, at approximately the same time of the year, 116 years ago, when Vasudasa Swamy was conferred the distinguished title of ‘Andhra Valmiki’ by the Maha Vidwat Parishad.

The recurrence of such a literary and devotional honour at the same sacred venue, after more than a century, lends an extraordinary historical and spiritual dimension to today's celebration. Several eminent personalities and distinguished guests, including Dr Satya Sindhuja with her family, Chilakapati Vijaya Raghavacharyulu, Darshanam and Dattatreya Sarma with their team, Mallapragada Murthy with his wife, Dasa Kuti Peetaadhipathi Sitarama Dasu, Kaladhar with Family members, KD Prasad Wit family members, Chaitanya with his mother and aunt, Rajani and her husband, Dr Bharat, Ananth Krishna, Sashi with his wife etc.

Representatives of the illustrious Golkonda Vyapari dynasty, led by Punnama Raju (a well-known Telugu devotional commentator, anchor, and live event host frequently featured on spiritual broadcasts, temple tours, and cultural events across Andhra Pradesh and Telangana), the lineage to which Vasudasa Swamy belongs with his team also participated. I am fortunate that they all showered their appreciation and applause on Jwala and his literary contribution.

In the informal meeting anchored by Darshanam Sharma, beginning with Chilakapati, those who spoke are: M Mallapragada Murthy (a comparative study of Valmiki, Vasudasa Swamy and Vanam Ramayana), Sitarama Dasu, Sitarama Dasu, Punnama Raju, Anantha Krishna, Siddhaanthi, Dattatreya Sharma, and finally the Chief Guest. I responded to their divine blessings.

This program would not have been successful but for the support from: Supreme Court Judge Justic Bhatti, AP High Court Judge Justice Lakshmana Rao, Kadapa District Judge Koteshwara Rao, Praveen Kumar Additional Judge Kadapa, TTD EO Ravichandra, Dy EO Prashanthi, Temple EO Ravi, and, and many many. My heartfelt thanks to all.

Simplified and faithful rendering of the Adi Kavya-47 >>>>> The Summons to Bharata Dreams, Duty, and the Shadow over Ayodhya : Vanam Jwala Narasimha Rao

 Simplified and faithful rendering

of the Adi Kavya-47

The Summons to Bharata

Dreams, Duty, and the Shadow over Ayodhya

Vanam Jwala Narasimha Rao (November 10, 2026)

The previous chapter concluded with the tragic passing of King Dasharatha and the anxious deliberations of the elders of Ayodhya. With Rama exiled to the forest and Lakshmana accompanying him, the kingdom suddenly found itself without a ruler. The royal council, guided by sages and ministers, recognized that a land cannot remain leaderless even for a short time. Therefore, they resolved that one among the sons of Dasharatha must be summoned immediately to assume responsibility for the kingdom.

Bharata son of Kaikeyi, the prince known for his integrity and humility, and whom his mother wanted to make King of Ayodhya, was far away in his maternal relatives’ place, unaware of the calamities that had struck in the Kingdom. The events that follow now shift the narrative away from the grieving palace of Ayodhya to the distant city where Bharata resides until his return. Destiny began to move quietly, drawing the absent prince back toward a kingdom in mourning. In great epics as in real life, turning points often occur when the one person needed most is far away, unaware that history is waiting for his return.

After listening to the words spoken by the royal priests and ministers, Sage Vasishta responded and said that Bharata was then living happily in the city of Raja Griha at the house of his maternal uncle, along with Shatrughna, and without the presence of the two of them, the affairs of the kingdom cannot proceed. Therefore, said Vasishta that, messengers were to be sent immediately and swiftly to bring them to Ayodhya without delay. Vasishta also reminded that, it was to Bharata that the king had granted the kingdom. All agreed with Vasishta as the appropriate action.

Five messengers: Siddhartha, Vijaya, Jayanta, Ashoka, and Nandana were summoned, and were explained about the task that was to be performed by them. They were told: ‘Mount swift horses and proceed quickly to Bharata. When you meet him, convey the message as the command of Vasishta, without any hesitation while speaking. Say to the Prince that, Vasishta and other ministers inquired about his welfare, and wanted to inform him that there was an important matter that requires his presence.

Therefore, without the least delay, he should set out immediately and come to Ayodhya. News about his father’s death and Rama’s exile should not be revealed to Bharata, they were cautioned. Sometimes truth must wait for the right moment. In matters of governance, leaders often choose careful timing over sudden revelation, knowing that the stability of a kingdom depends upon how and when difficult news is delivered.

The messengers as they travelled, passed through the west of mountain Navaratalam, and to the north of Mount Pralambadri. Moving in the north-western direction, they proceeded along the pleasant banks of the River Malini, which flows between those two mountains. Continuing their journey, they crossed River Ganga near Hastinapura, moved westward through the region of Kuru, travelled along the forest path known as Jangala, and entered the land of Panchala. There they saw a large lake.

Proceeding further, they crossed the River Sharadanda and the sacred tree called Nikula that stood to the west, believed to grant the wishes of those who prayed before it. The messengers offered their salutations to it. Later they reached the town of Kulinga Pura, and passing through the village called Abhikala they approached the Bodhi mountain. There they saw the River Ikshu Mati, which once was enjoyed by the kings who ruled before Dasharatha. After drinking some water and seeing few Brahmins living there, they continued their journey and entered the country Bahlika.

There, in that region, they saw the mountain named Sudama and the sacred place Vishnu Pada, where the footprints of Lord Vishnu were believed to be present. They passed by the River Vipasha, into which Sage Vasishta once leapt in sorrow over the loss of his sons. Along the way they saw silk-cotton trees, beautiful wells, flowing rivers, small lakes, charming ponds, forests filled with deer, elephants, lions, great tigers, and other fearsome animals.

They eventually reached the city Girivraja, another name for Raja Griha, the capital city of the Kekaya king, and waited for the opportunity to have an audience with Bharata. The Ramayana often records journeys in remarkable detail. These descriptions quietly remind modern readers that ancient India was connected through vibrant routes, forests, rivers, and kingdoms: a living landscape through which messengers, sages, traders, and kings continually moved.

On the night when the royal messengers entered the city Girivraja, Bharata saw a dreadful dream in the early hours before dawn and became frightened. When morning came, he recalled the dream and was deeply disturbed by it, and was visibly unhappy, in spite of his friends trying to console him with gentle and reassuring words. Yet all their efforts proved futile. Bharata’s distress did not subside. Bharata also told his friends that he had a terrifying dream, which he feared carried a serious meaning. In every age people try to dismiss uneasy dreams as mere imagination, yet the human mind often senses approaching change long before events actually unfold.

Bharata then described the dream in detail. He saw himself with a soiled body and disheveled hair, as if he had jumped from the top of a mountain into a pit filled with filth. In that pit he appeared to be splashing about like a frog, laughing strangely. He also saw himself taking oil in a vessel, eating rice mixed with oil, and drinking it. He dreamt that he was standing upside down, with his feet upward, while oil was being poured and rubbed over his body from above. He even saw himself sinking into oil. in his dream the oceans had dried up, the moon had fallen down upon the earth, and deep darkness had spread over the entire world. The tusk of the royal elephant was seen broken.

He saw fire becoming cold, the earth splitting open, trees drying up, and mountains crumbling down. He also saw King Dasharatha seated upon a black iron throne, wearing dark-colored garments, while women of dark and greenish complexion mocked him and laughed at him. Bharata saw his father wearing red garlands and travelling southward in a chariot drawn by donkeys. He saw a woman dressed in red cloth laughing while looking at the king. He also saw a hideous demoness dragging his father away by force. Such was the dreadful dream he saw. Perhaps an indication that either Dasharatha, or Rama, or Lakshmana, or he himself may die.

In the Ramayana it is mentioned that Dasharatha, Bharata, and Trijata each saw significant dreams, and all three dreams eventually proved true. This belief that dreams may reveal hidden truths or impending events is also discussed in many traditional scriptures and historical narratives. Therefore, in the ancient Indian understanding, dreams were not always dismissed as false illusions. Even today, people across cultures remember certain dreams for years, especially those that arrive with an inexplicable sense of warning. Whether symbolic or prophetic, such dreams often reveal the deep anxieties hidden within the human heart.

Because his mind was disturbed, Bharata was unable to speak cheerfully with his friends. Bharata suspected that some misfortune may have befallen his father. In this manner Bharata explained his dream to his friends. Restless with anxiety, wandering about like a distraught man, remembering his father again and again and worrying deeply, he was suddenly informed that the royal messengers arrived to see him. In moments of impending change, the human heart often senses trouble even before the mind understands it. Anxiety sometimes becomes the silent messenger of approaching events.

At that moment the royal messengers arrived and respectfully touched the prince’s feet, and addressing Bharata, said that his royal priests and ministers inquired about his welfare. They requested Bharata to prepare to set out at once, since an unavoidable duty awaits him in Ayodhya. After receiving them, Bharata enquired them whether his father, was in good health? Whether Kausalya, Sumitra Devi, Sri Ramachandra, Lakshmana, sage Vasishta, and other were well, safe, and healthy?

Finally, he enquired about his mother and said: ‘And my mother, that harsh-natured woman, has no illness, I hope? When you departed from there, what did she say to you?’ Bharata’s questions reveal the natural affection of a son and brother. Yet they also show how completely unaware he still was of the storm that had already overtaken Ayodhya.

Not as a direct reply to Bharata’s questions, but with humility and without the slightest delay, the royal messengers assured him that all those whom he wished to know about were well. Wishing him favors from Goddess Lakshmi they told Bharata not to delay any longer, and prepare for the journey. Bharata approached his grandfather, the King of Kekaya, and informed him that he shall go to Ayodhya and return. The king consented and, to assist Bharata on his journey and to accompany him, sent several attendants along with him.

Bharata accepted the elephants, sturdy mules, trained hounds, chariots, horses, and cows that were given by his maternal uncle and prepared to depart. Yet, despite the honor, the gifts, and the royal arrangements, his heart felt no joy as he set out on the journey toward Ayodhya. In moments when destiny begins to unfold, outward splendor often stands in quiet contrast to the unease within the human heart. Duty sometimes calls a person forward even when the path ahead is clouded with uncertainty. True character reveals itself not in comfort, but in the willingness to move forward when responsibility beckons.

Having set out on his journey, Bharata travelled some distance toward the east and reached the river Sudama. From there he successively crossed the Rivers Hladini and Shatrudu, which flows westward, near the village called Neladhana. For a short while he halted near the rocky outcrops there. Afterwards he crossed the River Shiloah, saw the town called Shalya Kartana situated to the south-east, and visited the place known as Chitraratha. He then saw Rivers Ganga and Sarasvati.

From there he entered the forest called Bharunda, which lies to the north of the countries known as Vira Matsyas. Proceeding further, he halted his army on the banks of the River Yamuna, which flows beyond the land of Kulinga situated between the hills. There they rested and relieved their tiredness. The horses were washed, and the men themselves bathed. They quenched their thirst and carried some fresh water with them for the onward journey. From there Bharata, along with his army, reached the banks of the River Ganga.

Crossing the Ganga near the village Bhragavata in the country known as Amsudana, they saw the town called Dharmavardhana near the River Gutikoshtika. From there they continued their journey and reached the city of Jambuprastha through the southern region of the country called Torana. The Ramayana often preserves long routes of travel with careful geographical detail. Such passages quietly reveal how ancient India was interconnected through rivers, forests, towns, and pilgrimage paths that linked distant kingdoms.

Near the village Ramya Varudha they halted for a short while in a forest. Then, continuing eastward, they entered their own kingdom near a place called Nujjihana. There Bharata ordered swift horses to be yoked to his chariot and seated himself in it to continue the journey. Since they had now entered their own land, he instructed the army to follow slowly while he himself proceeded ahead at greater speed.

He halted for one night at a place known as Sarva Tirtha. Thereafter he crossed the River Nuttanaka, then the River Kutika at Hasti Vrishtaka, the River Gapivati near the town of Lohitya, the River Sthanumati near Ekasala, and the River Gomati near Vimata. After staying for a short while in the forest of Sala trees at Kalinga Pura, he set out again during the night. At the break of dawn, Bharata at last beheld the city of Ayodhya. Thus, he travelled for seven nights. On the morning of the eighth day, he saw Ayodhya from a distance.

Journeys in the Ramayana are not merely movements across land, they also mark the inner movement of destiny. With every mile Bharata travelled, he was unknowingly approaching a truth that would change his life forever. Bharata looked toward the city and spoke to his charioteer, in a shocking tone that, the city of Ayodhya appeared pale and lifeless from afar, like the face of a man drained of blood, despite the fact that it was ruled by Dasharatha, despite sacrifices and sacred rituals were performed, the continuance of study of the Vedas, and despite many noble people live in the city.

Bharata continued and said that by seeing Ayodhya like this, he did not feel any joy in his heart. He recalled the earlier days when the lively sounds of men and women could always be heard from a great distance, which were conspicuously absent even after coming closer, and questioned the charioteer as to what could be the reason? He further said that, he did not see even a single person being delighted in pleasures and amusements by spending the evening hours outside, before returning home only in the morning.  

Observing Ayodhya’s plight not the way it should have been, Bharata made these remarks: ‘No one is seen coming out of the city in vehicles, nor do I see anyone going toward the city. No one is moving about on elephants or horses. My mind suspects that something was wrong. The fertile and beautiful gardens have lost their charm. Not a single person is seen in the gardens. The sweet sounds of birds are not heard. No gentle breeze is blowing. The omens do not appear favorable. My heart is becoming disturbed.’

‘Certainly, some misfortune must have befallen one among my close relatives. Sometimes the silence of a city speaks louder than any announcement. Even before the truth is revealed, the atmosphere itself can carry the weight of sorrow.’ Saying these words, Bharata entered the city and again spoke to his charioteer. ‘The more I think about this, the more my heart feels as though it is breaking. When elders like King Dasharatha and Sri Rama are present, why should Vasishta summon me? There must be some reason for it.’

Bharata continued to speak: ‘When Vasishta called me urgently and asked me to come without delay, there must certainly be a cause behind it. Seeing all these signs, I begin to suspect that some calamity had occurred. My mind is becoming deeply agitated. As we pass through these streets and hear the murmurs of the townspeople, everything appears exactly as it does when a king had died. In the houses, the courtyards have not been cleaned. No fragrant smoke of incense is rising. No cooking is being done. No worship is taking place. The homes of householders appear dark, as though the goddess Lakshmi has departed from them.’

‘The people too appear without brightness. The temples are not decorated. No auspicious designs are drawn at the thresholds. No flower garlands are hanging. Even when one looks at the faces of people, they cannot be seen clearly. Everything appears neglected and desolate. The merchants are neither buying nor selling. All seem overwhelmed with grief. They do not appear as they did before. Their faces are worn with sorrow. Even the birds kept in the temples seem to be mourning. Men and women alike appear grief-stricken. Seeing all this, my heart is filled with sorrow. What could be the reason and what could have happened?’

Thus, speaking with his charioteer, Bharata saw that the city of Ayodhya, once equal to heaven itself, had fallen into such a state. Deeply disturbed and sorrowful at heart, he lowered his head and proceeded swiftly toward the palace where his father resided. In the Ramayana, Ayodhya is not merely a city of palaces but a living community. When the ruler falls, the grief of the palace spreads quietly into every home, every street, and every heart.

Eventually, Bharata entered Ayodhya, once radiant with prosperity, joy, and royal dignity, but now strangely silent and weighed down by an unseen sorrow. Every sight along the streets troubled his mind. The absence of cheerful voices, the deserted gardens, the neglected houses, and the grief written upon the faces of the citizens all seemed to speak of a great calamity. Bharata’s heart sensed that a grave misfortune had befallen the royal house of Ikshvaku. The very atmosphere of the city appeared to carry the burden of sorrow. What had once been a city equal to heaven now seemed dimmed by grief.

As his chariot moved forward through the silent streets, Bharata’s mind grew increasingly restless. Thoughts of his father King Dasharatha and his beloved elder brother Sri Rama filled his heart with anxiety. The urgency with which Sage Vasishta had summoned him now seemed to hold a deeper and more ominous meaning. Unable to bear the growing uncertainty, Bharata hastened toward the royal palace.

With a heavy heart and troubled mind, he prepared to learn the truth that awaited him there, a truth that would change the course of his life and the destiny of Ayodhya itself. The sorrow that had quietly spread across the city was about to reveal its cause. And with that revelation, Bharata’s unwavering devotion to dharma would shine forth before the world.

>>>> Photographs Courtesy Rama Bhakta Vijaya Raghava Dasu

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

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

(This Book is free of cost for all those who are interested to read the English Version of Valmiki Ramayana, provided they collect it from me in person preferably. Mobile: 8008137012)

YOU ARE OUR REVERED GUEST PLEASE >>>> At Vontimitta Kodanda Rama Swamy Temple >>>>> November 12, 2026 (From 9 AM: Karthika Shukla Tadiya) : Vanam Jwala Narasimha Rao

 YOU ARE OUR REVERED GUEST PLEASE

At Vontimitta Kodanda Rama Swamy Temple

November 12, 2026 (From 9 AM: Karthika Shukla Tadiya)

Vanam Jwala Narasimha Rao

*****

Presentation of my English Book Four Volumes (Six Kandas): ‘SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA; VALMIKI RAMAYANA: THE GREATEST EPIC; A TREASURE FOR ALL OF HUMANITY (Bala, Ayodhya; Aranya, Kishkindha; Sundara, and Yuddha Kanda); DEVOTIONAL EFFORT TO BRIDGE LANGUAGES, GENERATIONS, AND CONTINENTS.

Sixteen years of my life have been devoted to my Telugu Version of the Valmiki and Andhra Valmiki Ramayana, and now I have completed the journey of bringing that treasured work into English, with the divine blessings of Lord Rama and Goddess Sita Devi.

I am Placing the English version of all these volumes, at the lotus feet Lord Rama and Goddess Sita, at the Vontimitta Kodanda Tama Swamy temple (Kadapa District) on Parabhava Nama Lunar Year Karthika Shukla Tadiya, Thursday, the November 12, 2026, between 9-10 am, in the august presence of family and friends, including you and your family.

It has been a long and deeply meaningful undertaking, rooted in my devotion to the epic and my desire to preserve and share the sacred narrative of Maharshi Valmiki as I have received it through the Letter-Perfect Telugu work of Andhra Valmiki Sri Vavilikolanu Subbarau (Vasudasa Swamy).

I began working with knowledgeable Persons on Ramayana, especially the Sanskrit Script, for this English version in First Week of December 2025, besides extensively and exhaustively seeking help in translation from my Colloquial Telugu Version into English, including making optimum use of different information sources, and tools, for accuracy, for avoiding errors, and for near authenticity.

Thus, I completed Yuddha Kanda (The Last of the Six Kandas) and also English Version of Valmiki Ramayana, titled: ‘Simplified and Faithful Rendering of the Adi kavya: Valmiki Ramayana the Greatest Epic …. A Treasure for All of Humanity …. Devotional Effort to Bridge Languages, Generations, and Continents (Bala, Ayodhya, Aranya, Kishkindha, Sundara, and Yuddha Kandas) on October 12, 2026, the Parabhava Nama Lunar Year Aswayuja Shukla Vidiya, Monday in Hyderabad.

And, therefore, I feel grateful for the assistance I received in bringing this long-cherished project to completion to them all. Throughout this final stretch, my aim remained to stay faithful to the Telugu original of Andhra Valmiki, and more importantly my Telugu original, yet preserve continuity with Valmiki’s narrative, and carefully distinguish between the original Maharshi Valmiki and Andhra Valmiki. I wanted the English version to retain the spirit, meaning, and literary dignity of the source while remaining accessible to English-speaking readers.

My persistence on fidelity to the Telugu text, on preserving the essence of each passage, and on treating the sacred narrative with care has guided this work from beginning to end. Completing the English version is therefore not merely the conclusion of a translation project; it is the culmination of a commitment that has occupied a significant part of my life.

I warmly welcome anyone to use the extensive quotation of passages in any chapter, or any part, or full, from my English version, without copyright restrictions, wherever they may help readers understand, appreciate, and explore the Valmiki Ramayana. My hope is that this work will help more readers discover the depth and beauty of the Valmiki and Andhra Valmiki Ramayana. Above all, I hope they will appreciate both the greatness of the epic and the devotion with which I have endeavoured to bring it to them.

As I bring this undertaking to a close, I offer it with humility and reverence to Sri Rama. May the effort of these many years reach readers who will value the wisdom of Maharshi Valmiki, the devoted contribution of Andhra Valmiki Sri Vavilikolanu Subbarau (Vasudasa Swamy), and the timeless spiritual significance of the Ramayana.

Sri Ramarpanamastu.

Namostu Ramaya sa Lakshmanaya; Namostu Devyai Janakatmajayai,

Namostu Vatatma Bhuve Varaya; Namostu Valmiki Bhavaya Tasmai.

My humble salutations to Sri Rama, together with Lakshmana, to Goddess Sita Devi, the daughter of Janaka, to the noble son of the Wind God Hanuman, to Maharshi Valmiki, the revered author of the Ramayana, and Andhra Valmiki Vasudasa Swamy. With this offering, I bring my English version of the Valmiki Ramayana to its conclusion, with gratitude, devotion, and the hope that the sacred story will continue to inspire generations to come.

I am privileged to place here on record: the Divine Blessings of Sri Rama, Lakshmana, Sita, Hanuman, Valmiki, Andhra Valmiki; the Best Wishes from our Generation’s Valmiki Chilakapati Vijaya Raghavacharylu; the continuous support at every stage from all of my family members: my dear wife Vijayalaxmi, dear Children: Prema Malini (Husband Vijaya Gopal), Kinnera (Husband Sri Kishan), Aditya K Roy (Wife Parul), dear Grand Children: Yashwin, Mihira (Husband Yagnic), Ansh, Medha, Kanak, and Irah.

My special thanks to Justice Sarasa Venkata Narayana Bhatti (Supreme Court Judge) for writing Foreword to the First Volume (Bala and Ayodhya Kandas) and Rao Tallapragada for his introduction, besides prefaces to all Kandas by Chilakapati and my son Aditya.

The temple with Lord Sri Rama, Goddess Sita Devi, Lakshmana Swamy, and Hanuman is associated with Telugu scholar Vavilikolanu Subba Rau, celebrated for translating the Sanskrit Valmiki Ramayana into Letter -Perfect Telugu and for his devotion to Lord Rama. known as ‘Andhra Valmiki’ he dedicated his Telugu rendering of the Valmiki Ramayana to Lord Rama in the same temple almost a century ago.  

>>> This is my humble request to all my dear and near to join us when I present my books at the Lotus Feet of Kodanda Rama Swamy on November 12, 2026.

>>> Jai Sriram >>> SRIRAMA …. SRIRAMA …. SRIRAMA 

Yours Sincerely,

Regards

Jwala Narasimha Rao Vanam and

Family Members, Hyderabad

వెన్నెలకంటి సుందరరామశర్మ విశిష్టతను పేర్కొన్న గరికిపాటి : వనం జ్వాలా నరసింహారావు

 వెన్నెలకంటి సుందరరామశర్మ 

విశిష్టతను పేర్కొన్న గరికిపాటి

వనం జ్వాలా నరసింహారావు (నవంబర్ 8, 2026)

ఇటీవల నేను నా దినచర్యలో భాగంగా రాత్రి నిద్రపోవడానికి ముందు, ప్రతిరోజులాగే, మహాసహస్రావధాని డాక్టర్ గరికిపాటి నరసింహారావు యోగవాశిష్టం మీద చేసిన అద్భుతమైన ప్రవచనం వింటున్నప్పుడు, స్వర్గీయ బ్రహ్మశ్రీ వెన్నెలకంటి సుందరరామశర్మ రాసిన అపూర్వమైన పుస్తకం తన తండ్రిగారి నుండి తనకు చేరిన విషయం గురించి, అది చదివి ఎన్నో విషయలాను తాను తెలుసుకోవడం గురించి, అదింకా తనదగ్గర ఉన్న విషయంతో పాటు ఆ మహనీయుడి విశిష్టతను గురించి, తెలుసుకున్నాను. అత్యద్భుతంగా గరికిపాటి చేసిన పరిచయ వాక్యాలు నా హృదయాన్ని తీవ్రంగా కదిలించాయి. బాహ్య ప్రపంచాన్ని చూసేందుకు దైవం కళ్ళు ఇవ్వకపోయినా, అంతర్నేత్రంతో పరమాత్మ తత్వాన్ని దర్శించి ఆ దివ్య జ్ఞానాన్ని లోకానికి పంచిన మహా, మహా మనీషి బ్రహ్మశ్రీ వెన్నెలకంటి సుందరరామశర్మ జీవితం ఒక అద్భుత ఆధ్యాత్మిక మహాకావ్యం.  

లౌకికమైన చూపు లేకపోవడం అనేది సాధారణ మానవులకు శాపం కావచ్చు. సుందరరామశర్మ విషయంలో అది అలౌకికమైన వేదాంత రహస్యాలను ఆకళింపు చేసుకోవడానికి, ఏకాగ్రతతో పరమ సత్యాన్ని శోధించడానికి ఒక మహామహనీయ దివ్య వరంలా మారింది. ఆయన్ను గురించిన మరిన్ని విశేషాలను ఆధునిక సమాచార సాధనల ద్వారా సేకరించి, స్నేహితులతో, హితులతో, సన్నిహితులతో పంచుకోవాలనుకున్నాను. ఇది సమగ్ర సమాచారం కాకపోయినా, అసమగ్రం మాత్రం కాదు. ఆ జ్ఞాన సాగరంలోంచి సేకరించిన క్లుప్తసుందరమైన పరిచయమనేది వాస్తవం. పుట్టు గుడ్డి అయిన ఒక వ్యక్తి, అక్షర రూపాలనే చూడలేని స్థితిలో ఉండి, హిందూ తత్వశాస్త్రంలోనే అత్యంత కఠినమైనవిగా భావించే వేదాంత గ్రంథాలపై అపారమైన పట్టు సాధించడం అనేది కేవలం మానవ ప్రయత్నం వల్ల సాధ్యమయ్యేది కాదు.

అది హిందూ ధర్మ శాస్త్రాలలో చెప్పిన విధంగా, ఖచ్చితంగా, నూటికి నారు పాళ్లు పూర్వజన్మ సుకృతం. ఈశ్వరకృపల సంగమం. ఆయన నిరంతరం చీకటిలోనే జీవిస్తున్నట్లు బాహ్య ప్రపంచానికి అనిపించినా, ఆయన హృదయంలో మాత్రం బ్రహ్మజ్ఞాన భానుడు నిరంతరం ప్రకాశిస్తూనే ఉన్నాడనేది నిర్వివాదాంశం. శబ్ద తరంగాలనే తన గురువుగా చేసుకుని, అదనంగా గురువులైన సచ్చిదానాంద్ర సరస్వతి, మహాదేవాచార్యుల అనుగ్రహంతో ఇతరులు గ్రంథాలను చదువుతుంటే ఏకాగ్రత కూడిన శ్రద్ధతో వింటూ, శ్రుతి జ్ఞానంతో వాటన్నింటినీ తన మస్తిష్కంలో భద్రపరుచుకున్న శ్రుతధరుడు ఆయన.

వెన్నెలకంటి సుందరరామశర్మ జీవితం కేవలం ఒక ఆధ్యాత్మిక ప్రయాణం మాత్రమే కాదు, అపజయాన్ని ఒప్పుకోని ఒక అచంచలమైన ఆత్మవిశ్వాసానికి ప్రతీక. భౌతికమైన కళ్ళు లేకపోవడం అనేది సాధనకు ఆటంకం కాదని, పట్టుదల, అంకితభావం ఉంటే భగవత్ తత్వాన్ని సైతం దర్శించి, దానిని ఇతరులకు పంచవచ్చని ఆయన నిరూపించారు. బాహ్య ప్రపంచపు రంగులను చూడలేకపోయినా, ఆధ్యాత్మిక ప్రపంచంలోని అనంత కోటి వెలుగులను చూసిన ఆ పుట్టు గుడ్డి మహాజ్ఞాని పాదపద్మాలకు తెలుగు సాహిత్యం, ఆధ్యాత్మిక లోకం ఎప్పటికీ రుణపడి ఉంటాయి. ఆయన అందించిన సాహిత్య సంపద, చూపిన మోక్ష మార్గం తరతరాలకూ మార్గదర్శకంగా నిలుస్తూనే ఉంటాయి.

ఆయన నిరంతరం చీకటిలోనే జీవిస్తున్నట్లు బాహ్య ప్రపంచానికి అనిపించినా, ఆయన హృదయంలో మాత్రం బ్రహ్మజ్ఞాన భానుడు నిరంతరం ప్రకాశిస్తూనే ఉన్నాడు. శబ్ద తరంగాలనే తన గురువుగా చేసుకుని, ఇతరులు గ్రంథాలను చదువుతుంటే శ్రద్ధగా వింటూ, శ్రుతి జ్ఞానంతో వాటన్నింటినీ తన మస్తిష్కంలో భద్రపరుచుకుని, వ్యాస మహర్షి సృష్టించిన అత్యంత క్లిష్టమైన ‘బ్రహ్మసూత్రాలను’ సామాన్య మానవుడికి కూడా అర్థమయ్యేలా వచన రూపంలోకి తీసుకురావాలనే సంకల్పం ఆయనలో కలగడమే ఒక అద్భుతం. ఆ సంకల్ప బలం నుంచే 'బ్రహ్మసూత్ర రహస్యము' అనే మహత్తర వచన కావ్యం జన్మించింది. అద్వైత వేదాంతానికి మూలస్తంభాల లాంటి ఆ సూత్రాలను, వాటి అంతరార్థాలను ఏ విధమైన దృష్టి సహాయం లేకుండా, కేవలం తన మేధోశక్తితో, ఇతరులతో రాయించి గ్రంథస్థం చేయడం అక్షరాలా ఒక యజ్ఞం.

బాహ్య ప్రపంచపు చీకట్లను దాటి, అంతఃచేతనలోని అద్వైత కాంతిని ఆవాహన చేసుకున్న బ్రహ్మశ్రీ వెన్నెలకంటి సుందరరామశర్మ అంతరంగిక వేదాంత ప్రయాణాన్ని, ఆయన గ్రంథాలలోని నిగూఢ తత్వ విచారణను పరిశీలిస్తే మానవ మేధస్సుకు అందని ఎన్నో దివ్య రహస్యాలు గోచరిస్తాయి. భౌతిక చక్షువులు లేని ఒక సాధకుడు కేవలం వినికిడి ద్వారా సమస్త ఉపనిషత్తులను, వేదాంత సారాన్ని జీర్ణించుకోవడం వెనుక ఒక మహా తపస్సు దాగి ఉంది. ఆయన గ్రంథ రచన కేవలం అక్షరాల కూర్పు కాదు, అది నిర్గుణ నిరాకార పరబ్రహ్మ తత్వానికి, సగుణోపాసన భక్తి మార్గానికి మధ్య ఆయన నిర్మించిన అద్భుత సమ్మేళన సేతువు.

ఆయన తత్వ విచారణలో మొదటిది, అత్యంత క్లిష్టమైనది వ్యాస ప్రణీత బ్రహ్మసూత్రాల విశ్లేషణ. 'అథాతో బ్రహ్మజిజ్ఞాస' అంటూ మొదలయ్యే బ్రహ్మసూత్రాల అంతరార్థాన్ని సుందరరామశర్మ దర్శించిన తీరు అద్వితీయం. జగత్తు మిథ్య అని, జీవుడు పరబ్రహ్మకంటే వేరు కాదని చాటిచెప్పే అద్వైత సిద్ధాంతాన్ని ఆయన శోధించారు. కంటికి కనిపించే ఈ నామరూపాత్మక జగత్తు అంతా ఒక భ్రమ మాత్రమేనని, కళ్ళు లేకపోవడం వల్లనే ఆయనకు ఈ ప్రపంచపు మాయా రూపాలు మనస్సును భ్రమింపజేయలేకపోయాయని భావించవచ్చు. ఇంద్రియాల ద్వారా పొందే జ్ఞానం పరిమితమైనదని, కేవలం బుద్ధి, ఆత్మ సాక్షాత్కారం ద్వారానే పరమ సత్యాన్ని తెలుసుకోగలమని ఆయన తన 'బ్రహ్మసూత్ర రహస్యము' వచన కావ్యంలో నిరూపించారు.

చక్షురింద్రియం లేకపోవడమే ఆయనకు అంతర్ముఖత్వానికి, నిధిధ్యాసనకు (ధ్యాన ఏకాగ్రతకు) పరమ సాధనంగా మారింది. బ్రహ్మశ్రీ వెన్నెలకంటి సుందరరామశర్మ గ్రంథాల అంతర్వాహినిని, వాటిలోని నిగూఢ వేదాంత రహస్యాలను పరిశీలిస్తే, ఆయన కేవలం గ్రంథాలను అనువదించిన భాషా కోవిదుడు మాత్రమే కాదని, స్వానుభవపూర్వకంగా జీవబ్రహ్మైక్య జ్ఞానాన్ని పొందిన పరమ సిద్ధపురుషుడని స్పష్టమవుతుంది. ఆయన గురువులైన సచ్చిదానందేంద్ర సరస్వతి, మహాదేవాచార్యుల అనుగ్రహంతో పొందిన ఆత్మానుభూతిని తన గ్రంథాల ద్వారా సమాజానికి పంచారు. బాహ్య ప్రపంచానికి అంధుడైనప్పటికీ, ఆధ్యాత్మిక జగత్తులో ఆయన సృష్టించిన నిర్దిష్టమైన తత్వ విచారణ సనాతన ధర్మంలోని అత్యున్నత యోగ, వేదాంత సాధనల చుట్టూ తిరుగుతుంది.

ఆయన 'బ్రహ్మసూత్ర రహస్యము' వచన కావ్యంలో చేసిన తత్వ విచారణ జీవుడి బంధము, విముక్తి అనే ప్రాథమిక సత్యాల చుట్టూ కేంద్రీకృతమై ఉంటుంది. ఉపనిషత్తుల సారాన్నంతటినీ వ్యాస మహర్షి సూత్రాలుగా మలిస్తే, వాటి వెనుక ఉన్న కఠినమైన 'అద్వైత అన్వయాన్ని' సుందరరామశర్మ సులభతరం చేశారు. ఇందులో ఆయన చేసిన ప్రధాన శోధన ‘అవిద్య (అజ్ఞానం)’ ఎలా తొలగిపోతుందనేది. కంటికి కనిపించే ఈ జగత్తు కేవలం ఒక రజ్జు-సర్ప భ్రాంతి (తాడును చూసి పాము అనుకోవడం) లాంటిదని, బుద్ధి అంతర్ముఖమైనప్పుడు భ్రాంతి తొలగి కేవలం సచ్చిదానంద స్వరూపమైన బ్రహ్మమే మిగులుతుందని ఆయన నిరూపించారు. చక్షురింద్రియం లేకపోవడమే ఒక వరంగా మారి, దృశ్య ప్రపంచపు వికారాలకు లోనుకాకుండా నిశ్చలమైన 'సాక్షి చైతన్యాన్ని' హృదయంలో ఎలా నిలుపుకోవాలో ఈ గ్రంథంలో తార్కికంగా వివరించారు.

ఇక ఆయన విశిష్ట రచన అయిన 'సీతారామాంజనేయ సంవాదము' తాత్పర్యంలో ఆయన చేసిన తత్వ విచారణ భక్తి, యోగ, జ్ఞానాల త్రివేణీ సంగమం. ఇందులో ఆయన ప్రధానంగా స్పృశించినది 'తారక యోగము, సంఖ్యా యోగము'. కేవలం భక్తితో ప్రారంభమయ్యే సాధన, యోగ సాధన ద్వారా పరమ జ్ఞానంగా ఎలా మారుతుందో ఇందులో వివరించబడింది. ప్రణవార్థ ధ్యాన రూపమైన తారక యోగం ద్వారా జీవుడు ప్రాణాపాన వాయువులను నియంత్రించి, మనస్సును భ్రూమధ్యంలో నిలిపి, నాదబిందు కలాతీతమైన పరబ్రహ్మ తత్వాన్ని ఎలా పొందాలో ఆయన స్వానుభవపూర్వకంగా వివరించారు. ఆంజనేయస్వామి వంటి ఉత్తమ సాధకుడికి సాక్షాత్తు పరమాత్మ అయిన శ్రీరామచంద్రుడు బోధించిన ఉపదేశాల నెపంతో, సుందరరామశర్మ జీవాత్మ-పరమాత్మల ఐక్యతకు (జీవబ్రహ్మైక్యానికి) దారితీసే రహస్య మార్గాలను ఆవిష్కరించారు.

భౌతిక చక్షువులు లేకపోయినా, కుండలినీ శక్తి యొక్క జాగృతిని, షట్చక్ర భేదనాన్ని సహస్రార కమలంలోని అమృత వర్షాన్ని ఈ సంవాదం ద్వారా వివరించడం ఆయన యోగ నిష్ఠకు పరాకాష్ఠ. ఈ విధంగా వెన్నెలకంటి సుందరరామశర్మ గ్రంథాలలోని నిర్దిష్టమైన తత్వ విచారణ అనేది కేవలం గ్రంథ పఠనం కాదు; అది అనాత్మ పదార్థాలైన శరీరం, ఇంద్రియాలు, మనస్సుల నుండి ఆత్మను వేరు చేసి చూసే 'వివేక చూడామణి'. బాహ్య నేత్రాలు లేని ఆ పుట్టు గుడ్డి మహాత్ముడు తెలుగు జాతికి అందించిన ఈ తాత్విక సంపద, భౌతికమైన కళ్ళతో ప్రపంచాన్ని చూస్తూ కూడా అజ్ఞాన అంధకారంలో కొట్టుమిట్టాడే మానవాళికి జ్ఞాననేత్రాన్ని ప్రసాదించే ఒక అద్భుత దివ్యౌషధం.

ఈ అద్వైత అనుభూతి యొక్క చరమాంకమే ఆయన రచించిన 'శ్రీమదాంధ్ర వచన జ్ఞానవాశిష్ఠము'. బ్రహ్మశ్రీ వెన్నెలకంటి సుందరరామశర్మ సులభ శైలిలో అందించిన 'శ్రీమదాంధ్ర వచన జ్ఞానవాశిష్ఠము' ఒక అద్భుత వేదాంత నిధి. వాల్మీకి మహర్షి రచించినట్లుగా చెప్పబడే ‘యోగ వాశిష్టం’ గ్రంథం, రామాయణ కథా కాలంలోనే జరిగినా, ఇందులో రామకథ కంటే కూడా పరమాత్మ తత్వ విచారణే ప్రధానాంశం. వశిష్ట మహర్షి శ్రీరాముడికి అందించిన ఈ బోధనలో సంసార వైరాగ్యమే మోక్షానికి మొదటి మెట్టుగా వర్ణించబడింది. సుందరరామశర్మ ఈ గ్రంథంలోని తత్వాన్ని సామాన్యులకు సైతం అనుభవంలోకి వచ్చేలా మలిచారు. జగత్తు అనేది ఒక స్వప్నం లాంటిదని, నిద్ర లేచిన వెంటనే స్వప్న జగత్తు ఎలా మాయమవుతుందో, జ్ఞానోదయం కలిగిన వెంటనే ఈ సంసార బంధాలు అలాగే పటాపంచలైపోతాయని యోగవాశిష్టం చెబుతుంది.

బాహ్య ప్రపంచాన్ని ఎన్నడూ చూడని సుందరరామశర్మకు లోకంలోని రంగులు, రూపుల పట్ల ఎటువంటి ఆకర్షణా ఉండే అవకాశం లేదు. అందువల్లనే కాబోలు, యోగవాశిష్టంలో చెప్పబడిన 'దృశ్య వివేకం' (కనిపించేదంతా అనిత్యం అనే భావన) ఆయన హృదయంలో సహజంగానే రూఢి అయింది. మనస్సును శూన్యం చేయడం ద్వారా, వాసనలను క్షయం చేయడం ద్వారా ఆత్మారాముడిగా ఎలా వెలగాలో ఆయన తన సరళ సుబోధక వచన శైలిలో మార్గదర్శనం చేశారు. యోగవాశిష్ఠం లేదా 'శ్రీమదాంధ్ర వచన జ్ఞానవాశిష్ఠము' లో ఆయన ప్రతిపాదించిన తత్వ విచారణ మరింత గంభీరమైనది.

ఇందులో ఆయన 'మనో నాశనము' (మనస్సును లయం చేయడం), 'వాసనా క్షయము' అనే అత్యున్నత వేదాంత సూత్రాలను విశ్లేషించారు. వశిష్ఠ మహర్షి శ్రీరాముడికి బోధించిన ఏడు జ్ఞాన భూమికలను (శుభేచ్ఛ, విచారణ, తనుమానస, సత్వాపత్తి, అసంసక్తి, పదార్థాభావిని, తురీయగ) ఆయన వివరించిన తీరు అద్భుతం (గరికిపాటి మాటల్లో). మనస్సే బంధానికి, మోక్షానికి కారణమని; దృశ్య ప్రపంచం మనస్సు యొక్క సంకల్ప వికల్పాల సృష్టి మాత్రమేనని సుందరరామశర్మ నొక్కి చెప్పారు. ఈ జగత్తు అంతా శూన్యమని, ఆత్మ ఒక్కటే సత్యమని నిరూపించే క్రమంలో ఆయన ప్రతి వచనంలోనూ వైరాగ్య భావన ఉట్టిపడుతుంది. ఏ బాహ్య ఆకర్షణలూ లేని ఒక యోగి మాత్రమే రాయగల నిర్మలమైన, నిశ్చలమైన ఆత్మజ్ఞాన దర్శనం ఈ గ్రంథంలోని ప్రతి పేజీలోనూ గోచరిస్తుంది. వివరాలలోకి పోతే:

యుక్తవయస్సులోకి అడుగుపెట్టిన శ్రీరాముడు దేశాటన (తీర్థయాత్రలు) ముగించుకుని అయోధ్యకు తిరిగి వస్తాడు. లోకాన్ని చుట్టివచ్చిన రాముడిలో తీవ్రమైన వైరాగ్యం ఆవహిస్తుంది. ఈ సంసార జీవితం, ఐశ్వర్యం, రంగుల ప్రపంచం అన్నీ అనిత్యమైనవని, మనుషులు సుఖం అనుకునేవన్నీ దుఃఖభాజనాలని భావించి నిరాశతో, మౌనంగా ఉండిపోతాడు. సరిగ్గా అదే సమయంలో విశ్వామిత్ర మహర్షి యజ్ఞ రక్షణ కోసం రాముడిని తనతో పంపవలసిందిగా దశరథుడిని కోరడానికి వస్తాడు. రాముడి వైరాగ్య స్థితిని గమనించిన విశ్వామిత్రుడు, రాముడి మనసులోని వేదన కేవలం అజ్ఞానం కాదు, అది పరమ జ్ఞానానికి తలుపు అని గ్రహించి, కులగురువైన వశిష్ఠ మహర్షిని రామునికి తత్వబోధ చేయవలసిందిగా ప్రార్థిస్తాడు. ఆ విధంగా రాజాస్థానంలో మహర్షులు, పండితుల సమక్షంలో వశిష్ఠ-రామ సంవాదం ప్రారంభమవుతుంది.

జ్ఞానవాశిష్ఠం ఆరు ప్రకరణలుగా (భాగాలుగా) సాగుతుంది: వైరాగ్య ప్రకరణం (సంసారం, దేహం, సంపదల పట్ల రాముడు వ్యక్తపరిచిన తీవ్ర విరక్తి), ముముక్షు వ్యవహార ప్రకరణం (మోక్షాన్ని కోరే సాధకుడికి ఉండవలసిన లక్షణాలు, పురుష ప్రయత్నం ప్రాధాన్యత), ఉత్పత్తి ప్రకరణం (ఈ జగత్తు ఎలా పుట్టింది? మనస్సు యొక్క సంకల్పాల నుంచే ఈ సృష్టి ఎలా వ్యక్తమైందో వివరించే భాగం), స్థితి ప్రకరణం (పుట్టిన జగత్తు భ్రమ రూపంలో ఎలా నిలిచి ఉందో చెప్పడం), ఉపశమ ప్రకరణం (మనస్సును, వాసనలను అణచివేసి ప్రశాంతతను ఎలా పొందాలో వివరించడం), నిర్వాణ ప్రకరణం (మోక్ష స్థితి లేదా జీవన్ముక్తి యొక్క పరమానంద స్థితిని ఆవిష్కరించడం). వశిష్ఠ మహర్షి కేవలం పొడి వేదాంత సూత్రాలు చెప్పకుండా, పాఠకుడికి సులభంగా అర్థమవడానికి లీలా-పద్మనాభుల కథ, చూడా మార్క్ కథ, ప్రహ్లాద వృత్తాంతం, భగీరథుడి కథ వంటి ఎన్నో చిన్న చిన్న వైరాగ్య, ఉపమాన కథల ద్వారా పరమ సత్యాన్ని బోధిస్తారు.

వశిష్టుడికి - రాముడికి మధ్య జరిగిన సంభాషణ ఒక ఉత్తమ గురువుకు, ఒక ఉత్తమ శిష్యుడికి (సాధకుడికి) మధ్య జరిగిన తాత్విక చర్చ. ‘స్వామీ! ఈ ప్రపంచం కనిపిస్తోంది కానీ శాశ్వతం కాదు కదా? కోరికలు ఎండమావుల లాంటివి. ఈ మనస్సు క్షణం కూడా కుదురుగా ఉండదు. దేహమే నేననే భ్రమ నుండి విముక్తి పొంది, శాశ్వతమైన ప్రశాంతతను పొందే మార్గం ఏమిటి?’ అని రాముడు అడుగుతాడు. జవాబుగా, ‘రామా! సముద్రంలో తరంగాలు పుట్టి లయమైనట్లు, పరబ్రహ్మము అనే అనంత చైతన్య సముద్రంలో ఈ జగత్తులు పుడుతూ లయమవుతుంటాయి. జగత్తు అనేది మనస్సు యొక్క ప్రతిబింబం మాత్రమే. నిద్రలో స్వప్నం ఎంత సత్యంగా అనిపిస్తుందో, అజ్ఞానంలో ఈ ప్రపంచం అంత సత్యంగా కనిపిస్తుంది. మేల్కొన్న వాడికి స్వప్నం లేనట్లే, ఆత్మజ్ఞానం కలిగిన వాడికి జగత్తు భ్రమ తొలగిపోతుంది. నువ్వు శరీరం కాదు, మనస్సు కాదు; నువ్వు సచ్చిదానంద స్వరూపమైన ఆత్మవు’ అని వశిష్టుడు బోధిస్తాడు.

వశిష్ఠ మహర్షి యొక్క సుదీర్ఘమైన, అమూల్యమైన బోధన ముగిసేసరికి శ్రీరాముడి మనసులోని సంశయాలన్నీ పటాపంచలైపోతాయి. రాముడు సంపూర్ణమైన 'ఆత్మసాక్షాత్కారాన్ని' పొంది, పరమ ప్రశాంత స్థితికి (జీవన్ముక్తుడిగా) చేరుకుంటాడు. ఈ గ్రంథం ఇచ్చే అత్యున్నత ముగింపు సందేశం: జ్ఞానం వచ్చినంత మాత్రాన కర్మలను వదిలిపెట్టకూడదు. వశిష్టుడు రాముడితో ‘రామా! నువ్వు ఇప్పుడు సత్యాన్ని తెలుసుకున్నావు. కాబట్టి నిర్లిప్తతతో, అంటీఅంటకుండా ఉంటూనే నీ బాధ్యతలను, లోకకల్యాణార్థం నీవు చేయవలసిన ధర్మాన్ని నెరవేర్చు’ అని ఆదేశిస్తారు. రాముడు గురువు పాదాలకు నమస్కరించి, తన వైరాగ్య భారాన్ని వీడి, లోక రక్షణ కోసం, ధర్మ సంస్థాపన కోసం కార్యోన్ముఖుడవుతాడు.

బాహ్య ప్రపంచపు చూపు లేని వెన్నెలకంటి సుందరరామశర్మ, లోపలి కాంతితో ఈ మహత్తర సంభాషణలోని ప్రతి అక్షరాన్ని ఆకళింపు చేసుకుని, ఇంతటి గంభీరమైన గ్రంథాన్ని తెలుగు వచనంలోకి అనువదించడం నిజంగా ఒక దివ్య విస్మయం. (వెన్నెలకంటి గారి మూడు పుస్తకాలు ‘వావిళ్ల రామశాస్త్రులు & సన్స్’ నాగార్జున సాగర్ రోడ్, హైదరాబాద్, 98495 69921 దగ్గర లభ్యమవుతాయి)

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Paradigms: Marxism, Buddhism, and Epic Literature, Ideological Realignment and Civilizational Continuity >>>> 31st FETE-Friday Evening Team Meet: Vanam Jwala Narasimha Rao

 Paradigms: Marxism, Buddhism, 

and Epic Literature,

Ideological Realignment and 

Civilizational Continuity

31^st FETE-Friday Evening Team 

Meet (November 6, 2026)

Vanam Jwala Narasimha Rao

The thirty-first consecutive Friday Evening Gathering of like-minded journalist friends and professionals at the Press Club Hyderabad, held on November 6, 2026, seamlessly sustained the rich, evolving tradition of transforming informal weekend conversations into a living repository of shared intellect and institutional memory. Operating within the established framework of voluntary fellowship, complete egalitarianism, and the treasured culture of respectful disagreement, the evening's multilogue traversed a remarkable spectrum of ideas around ‘Friday Square Table.’

Without the constraint of a rigid agenda or formal presidency, the table allowed its collective curiosity to move effortlessly between contemporary state actions, ideological policing, deep civilizational philosophy, epic literature, and the institutionalization of cultural heritage. And in the process on the continuous case on Varavara Rao, Buddhism referring to Sri Lanka, Yoga Vasistham, Narla V Rao’s book, birth of new organization to spread Buddhist philosophy etc.

In addition to regular participants Amar, GK, Subbarao, Bharat, myself, Mallepally, two first time participants, both members of the Press Club joined the FETE this time. One is, N Venugopal (Nellutla Venugopal Rao), a Telugu poet, literary critic, translator and journalist, who is currently editor of Veekshanam, Telugu monthly journal of political economy and society. The other member is VSR Naidu Former CGM (Corporate Communications) AP Transco, and Former COO AP Solar Power Corporation.

The initial segment of the dialogue focused sharply on the systemic realities of ‘Political Governance or Governance by Politics’ and the state's treatment of Prominent Marxist intellectuals and activists, particularly those associated with radical left ideologies.

The FETE in accordance with its normal practice in its earlier 30 meetings, attempted an honest analysis of the growing tendency of state apparatuses to deploy trans-state legal mechanisms to implicate dissenting voices, citing the prominent, highly controversial case of the veteran ideologue and poet Varavara Rao. Participants examined the complex jurisdictional and structural dimensions of an instance where an individual was entangled in an intensive legal case originating not within his native state of Telangana, but in distant Maharashtra. Venugopal unbiasedly detailed salient features of the background and context.  

The table as usual, avoided partisan accusations, choosing instead to critique how modern democratic executives occasionally utilize administrative tools to execute long-term containment strategies against ideological outliers, raising profound questions regarding civil liberties, the limits of police power, and the resilience of constitutional safeguards when state security interests intersect with radical political philosophy.

Based on Venu explaining the FETE table analyzed the whole aspect as, Varavara Rao’s legal entanglement remains a highly controversial chapter in modern Indian statecraft, bridging local activism with trans-state policing. The septuagenarian poet and Marxist Ideologue from Telangana was arrested by Maharashtra police in 2018 in connection with the Elgar Parishad-Bhima Koregaon case. The state alleged his involvement in a radical conspiracy linked to banned Maoist networks.

Critics, however, consistently argued that the multi-state investigation was a calculated, disproportionate attempt to suppress dissenting intellectual voices. The prolonged judicial process sparked intense national debates regarding civil liberties, political profiling, and the treatment of elderly political prisoners. Though it is not a secret, Venu mentioned that Rao spent over two years in custody, during which his deteriorating health and regular hospitalizations drew widespread humanitarian concern from international Human Rights bodies.

After a rigorous legal battle highlighting the structural delays in tribal-belt containment cases, the Supreme Court of India granted him permanent medical bail in 2022. The case remains a stark illustration of institutional friction between state security and constitutional freedom. FETE further viewed that, from an analytical perspective, Varavara Rao's case highlights the deep structural tension between state sovereignty and individual constitutional liberties.

By using the anti-terror law to cross state borders and execute long-term pretrial detention, the state apparatus effectively demonstrated how administrative procedures can be leveraged as instruments of political containment. While national security requires the proactive monitoring of radical underground networks, the lack of a timely trial and the heavy reliance on digitized evidence of disputed origin exposed significant institutional vulnerabilities, felt the FETE.

Ultimately, this intervention blurred the critical line between containing violent extremism and suppressing ideological dissent, establishing a chilling precedent for how the modern state can neutralize inconvenient intellectual opposition within the framework of democratic consensus. The table contextualized these state interventions as part of an enduring global phenomenon, noting that mature and developing democracies alike frequently deploy cross-border legal apparatuses and anti-terror legislation to neutralize radical intellectual dissent.

 Parallel historical and contemporary templates resonate closely with the systemic dynamics of Varavara Rao’s case, demonstrating how states leverage legal frameworks for political containment. Reflecting upon these international templates, the FETE members reached a measured consensus that India is no exception to this global rule of statecraft. The FETE table observed that in the matrix of governance, constitutional democracy and state security cases operate as two distinct, parallel tracks.

At this juncture one of the participants made a reference to the phrase: ‘Kill the Indian, Save the Man’ episode, where the US Federal Government used its sovereign authority to forcibly remove indigenous children from their families and place them in distant, state-funded boarding schools. However, in this specific historical context, the word ‘Indian’ refers exclusively to ‘Native Americans’ (the Indigenous Peoples of North America), not people from the ‘Country of India.’

Throughout American History, the US Government, military, and public legally referred to them in the same way. The phrase was the guiding philosophy behind the late 19^th and early 20^th Century assimilation policies implemented by the US government. Coined by Captain Richard Henry Pratt, this doctrine served as the official rationale for the Native American boarding school system, most famously exemplified by the Carlisle Indian Industrial School.

When Captain said this, he meant: Completely destroy the ‘Native American Culture, Language, Religion, and Identity’ inside the child. Save the Man means, Save the individual person by turning them into a Westernized, English-speaking, Christian Citizen who would blend into white American society. Thus, it was a policy of ‘Cultural Erasure’ and if analyzed through an objective academic lens, it represented a deliberate exercise of ‘State Sovereignty’ to achieve total cultural homogeneity through forced institutional assimilation.

While the democratic framework loudly proclaims ‘Universal Civil Liberties,’ the administrative state simultaneously utilizes specialized legal machinery to execute the containment of ideological outliers, proving that the preservation of systemic stability frequently overrides the lofty ideals of individual franchise across the globe. This critique of materialist ideology and state coercion provided a natural philosophical bridge to the evening’s extensive exploration of Buddhism.

Thus, it was examined not through the lens of institutional religion, but as a revolutionary intellectual movement that fundamentally disrupted the established socio-religious paradigm of ancient India. The conversation focused on the profound existential transition of Siddhartha Gautama, who chose to deliberately abandon royal luxury, inherited status, and dynastic security to step into the isolation of the forest in a relentless pursuit of foundational knowledge.

The table analyzed his (Buddha) radical methodology, initiated by Mallepally Lakshmaiah, who himself is known for his fundamental views on various aspects, in addition to shouldering the responsibility as co-convenor of Political Joint Action Committee during the second phase of separate statehood agitation, eventually achieving the state, and demonstrated his capabilities through his transformative work at the internationally recognized Buddha Vanam project.

The Analysis was anchored in empirical observation and logical deduction rather than reliance on divine revelation or scriptural authority. FETE Participants noted that Buddhism emerged as a powerful, systematic critique of the contemporary Vedic Order, explicitly disproving and rejecting the absolute authority of the Vedas, the cosmic necessity of elaborate Yagnas, animal sacrifices, and the hereditary stratification of social hierarchies.

The discussion centered on the structural elegance of the Buddha's core philosophical framework: the Four Noble Truths. The table retrieved broadly these foundational principles, examining the systematic reality of ‘Dukkha’ (Suffering), ‘Samudaya’ (Its origin in Attachment), ‘Nirodha’ (The Possibility of its absolute cessation), and ‘Magga’ (the structured Eightfold Path to liberation).

The group deliberated on how this diagnostic approach operated as a highly rational, almost scientific framework for human psychology. By placing the agency of salvation entirely within individual consciousness, the Buddha revolutionized ancient thought, substituting rigid external priestly rituals with disciplined personal action.

The group deliberated on how this diagnostic approach: identifying the reality of suffering, locating its origin in attachment, affirming the possibility of its cessation, and mapping the structured path to liberation, operated as a highly rational, almost scientific framework for human psychology and ethics, transforming the ancient world by placing the agency of salvation entirely within the reach of individual consciousness and disciplined action rather than external priestly intervention.

The theme of acquiring knowledge and navigating internal crisis naturally led the table to examine the profound narratives embedded within the ‘Yoga Vasistham,’ focusing on the transformative spiritual journey of a young Prince Rama. The dialogue reconstructed the poignant moment when Rama, returned from a nationwide pilgrimage and overwhelmed by a deep existential dejection regarding the fleeting nature of worldly existence, received the news of his impending royal coronation.

Rather than embracing the material grandeur of the throne, the young prince mounted his horse and rode directly to the humble forest hermitage of the family's Chief Priest and preceptor, Sage Vasistha, seeking structural clarity on the nature of reality, duty, and human consciousness. This narrative prompted an absorbing comparative analysis between the trajectories of Buddha and Rama. The roundtable highlighted the stark structural difference in their paths to enlightenment.

Siddhartha Gautama was forced to completely sever his institutional ties, abandon his kingdom, and wander as an isolated seeker to discover truth entirely on his own terms, whereas, Prince Rama obtained his profound philosophical realization within the matrix of his royal duties, receiving the comprehensive teachings of the Yoga Vasistham directly from his Chief Priest while remaining firmly embedded within the framework of statecraft, family responsibilities, and dynastic expectations.

The participants then traced the historical and philosophical evolution that followed these ancient intellectual movements, viewing the later emergence of the schools of Indian Philosophy: Advaita, Visistadvaita, and Dvaita, as a direct, sophisticated historical sequel to the sweeping spread of Buddhism across the subcontinent. The table reasoned that the radical Buddhist Critique had so thoroughly shaken the foundations of traditional thought that the ancient orthodox systems were propelled to structurally reinvent their own metaphysical frameworks.

The subsequent philosophical renaissance, pioneered by masters like Adi Shankaracharya, Ramanujacharya, and Madhvacharya, was analyzed not as an isolated theological development, but as a rigorous, dialectical response designed to assimilate the logical rigor, monastic organization, and psychological insights of Buddhism while simultaneously re-anchoring society within a redefined Vedic framework.

Yet, against the backdrop of Buddhism serving as the Primary ‘Purvapakṣa’ (opposing viewpoint), that forced orthodox schools to refine their logic, the FETE discussion remained objective: appreciating how each distinct school, whether proposing absolute non-dualism, qualified non-dualism, or stark dualism, contributed to a magnificent tapestry of intellectual pluralism. This demonstrated that civilizational continuity in India has always been sustained through intense, sophisticated debate and the constant capacity to absorb, counter, and refine challenging ideological paradigms across successive eras.

Turning their attention back to epic literature, the ‘Friday Square Table’ revisited the Valmiki Ramayana, focusing on the highly complex, intellectually provocative character of ‘Jabali’ as depicted during the intense deliberations in the Ayodhya Kanda. The conversation analyzed Jabali’s sharp, uncompromising counsel to Rama at Chitrakoot, where he actively urged the prince to reject his father's deceased mandate, dismiss abstract notions of after-life righteousness, and return to claim the material comforts of the kingdom.

The table engaged in a layered discussion regarding whether Jabali should be categorized purely as an absolute atheist, a proto-Charvaka materialist, or rather as a strategic, highly skilled sophist who deliberately deployed extreme rationalist arguments solely to test the depth, resilience, and unshakeable ethical commitment of Rama's character. This exploration of moral ambiguity in the forest exile extended to a subtle analysis of an often-overlooked dialogue between Sita and Rama regarding the carrying of weapons.

The group examined Mallepally Lakshmaiah’s nuanced analysis of Sita's profound, gentle objection to Rama and Lakshmana constantly carrying lethal arms while living the peaceful life of forest ascetics. With remarkable psychological and tactical foresight, Sita had cautioned that the mere possession of weapons naturally alters human intent, warning that carrying bows and arrows in a tranquil environment would inevitably provoke an unwanted violent confrontation with the Rakshasas, effectively acting as an indirect catalyst for a full-scale war.

In this context, the book authored by the yester years legendary journalist and rationalist thinker Narla Venkateswara Rao, the celebrated Telugu play ‘Seetha Josyam’ (The Prophecy of Seetha), came for reference and discussion.  In the context of the dialogue at Chitrakoot, the play offers a fiercely rationalist re-examination of the epic timeline, highlighting Sita’s critical voice against the normalization of structural violence.

Narla leverages Sita's profound moral objections to the carrying of weapons in the forest as an early civilizational critique of pre-emptive militarization, explicitly framing her not as a passive companion, but as an articulate, independent advocate for ethical restraint and philosophical containment. The square table celebrated this narrative nuance as a timeless meditation on the relationship between militarization, disarmament, and human psychology, illustrating that the epic constantly balances the demands of ‘Kshatra Dharma’ with a profound awareness of ecological peace and moral restraint.

The final segment of the evening transitioned seamlessly from ancient literary geography to modern global institution-building and cultural diplomacy. The table enthusiastically deliberated on the conceptualization and imminent formation of a new international organization, anchored across the Palk Strait with Sri Lanka as its operational base, dedicated exclusively to the global dissemination, research, and preservation of Buddhist philosophy, heritage sites, and traditional knowledge networks.

Crucially, the participants noted with immense collective pride that this high-profile global initiative is scheduled to function under the international chairmanship of one of FETE’s own core members. He is none other than the distinguished senior journalist and social intellectual Mallepally Laxmaiah. The name of the organization revealed Lakshmaiah as: ‘World Buddhist Scholars Alliance.’ 

Mallepally Laxmaiah has been actively leading this cross-nation synchronization effort. Alongside international partners like Bollywood actor and Buddhist activist Gagan Malik, he participates as a core pillar of the Alliance to promote global peace, cultural diplomacy, and structural preservation frameworks between India and Sri Lanka. Lakshmaiah told the group that the alliance was formally inaugurated in ‘Matara, Sri Lanka,’ establishing a new anchor across the Palk Strait for cross-border heritage collaboration.

As narrated by Mallepally Laxmaiah at the FETE meeting, the establishment of the World Buddhist Scholars Alliance (WOBSA) is a commendable and timely initiative that brings together scholars, Buddhist institutions and cultural custodians across nations. Its vision of preserving and promoting the rich tangible and intangible heritage of Buddhism, while fostering peace, equality, compassion and fraternity, gives this organisation a truly global significance.

It is structured specifically as a platform for global scholars and lay practitioners to advance research into Buddhist philosophy, protect historic heritage sites, digitize ancient manuscripts, and disseminate traditional South Asian knowledge networks. The group reasoned that Laxmaiah’s proven institutional expertise, demonstrated through his transformative work at the internationally recognized Buddha Vanam project, and Center for Dalit Studies, positions him perfectly to steer this cross-border cultural bridge, connecting the shared civilizational memory of India, Sri Lanka, and the wider Asian landscape.

WOBSA deserves appreciation for going beyond the boundaries of academic scholarship and creating a common platform for research, knowledge-sharing, cultural exchange and the preservation of Buddhist traditions. Its commitment to bringing together diverse intellectual and spiritual resources for the benefit of humanity is particularly noteworthy. This new initiative holds immense promise in strengthening Buddhist unity and ensuring that the timeless wisdom of the Dhamma continues to inspire future generations.

As the unhurried evening drew toward its eventual conclusion over ‘Social Drink, Shared Refreshments and Warm Spiritual Camaraderie,’ the participants recognized that the thirty-first meeting had successfully reinforced the defining strength of their fellowship: providing an unhurried, free-thinking sanctuary where the profound insights of ancient history, philosophy, and epic literature consistently arrive to illuminate, balance, and humanize the immediate, complex civic and political realities of the contemporary world.