Rayapati Sambasiva Rao’s unforgettable help >>>>> Professions, Checkered Career, and Lessons >>>>> From Khangi School to Center for Excellence-8 : Vanam Jwala Narasimha Rao

 Rayapati Sambasiva Rao’s unforgettable help

Professions, Checkered Career, and Lessons

From Khangi School to Center for Excellence-8

Vanam Jwala Narasimha Rao

(April 22, 2026)

At a critical juncture of my career, I was also subjected to relentless mental harassment for nearly two months. The antagonists, acting without restraint, haunted me in umpteen ways, levelling fictitious allegations, none of which ever found a place on paper.

Eventually, as truth often does, nothing came of it. That episode, too, became yet another profound learning lesson. My assignment as Public Relations Officer was on a one-year contract, and with its completion, I had to return to Raj Bhavan once again. There followed a conspicuous gap, an apparent void in my career path. A gap that naturally invited the question: why?

After completing my contract at the Chief Minister’s office, I returned with the intent of rejoining my post at Chetana, from where I had originally been sent on deputation. For reasons best known to those in authority, Governor Krishna Kant, in his capacity as Chairman of Chetana, which by then was made dormant by him, convened the Managing Committee meeting.

A resolution was passed declaring my position redundant and stating that my services were no longer required. In one stroke, I was removed from my job. With three children still in school and no financial cushion to fall back upon, I was left stunned and spellbound. Survival itself seemed uncertain.

With the assistance of a couple of Managing Committee Members of Chetana, who, though they had been party to the resolution, were unaware that I was the individual concerned, I approached the High Court.

The legal process commenced. There were stays, vacations of stays, pressure to vacate the Raj Bhavan residence, my approach to the Rent Control Authority, and even an allegation of security threat, which was later proved to be entirely baseless.

Through it all, I found myself suspended in a Trishanku-like state, neither here nor there. Then, two significant developments brought both relief and renewed courage. The first was an act of kindness from the then Member of Parliament (Rajya Sabha) and Chairman of the Twenty-Point Economic Program Rayapati Sambasiva Rao, holding Cabinet rank, who was also a family friend.

Rayapati Garu instantly offered me a stopgap assignment, with remuneration slightly higher than what I had been receiving as PRO to the Chief Minister. Almost simultaneously, the authorities of the BHEL Higher Secondary School, in what felt like a God-sent blessing, sent me a demand draft for Rs. 10,000/- towards my terminal benefits. This was an amount I had never expected and had mentally written off altogether. That gesture carried not just financial value, but deep emotional reassurance.

At that point, I resolved to fight, fight with faith, fight with dignity, and fight with perseverance. In due course, and over time, the matter with Chetana was settled through a compromise. I was paid a substantial amount (In those days standards) in lieu of my terminal benefits by the Governor.

More than anything else, the then Editor Andhra Jyothi I Venkat Rao encouraged me to write a weekly column, based on the material provided by the paper, which added to my revenue.

By the time this chapter reached closure, I had already secured my next employment, marking yet another transition in my long and checkered journey. Through these experiences, marked by turbulence and unexpected grace alike, I learned that setbacks do not define us. At the most they were speed breakers. It was the resolve to stand firm, to remain positive, and to continue moving forward that ultimately shapes one’s destiny.

{{From my Forthcoming Book

PROFESSIONS, CHECKERED CAREER, AND LESSONS

(From Librarian to CPRO to CM KCR)

A Journey from Khangi School to Center for Excellence}} 

The Plunge of River Ganga and The Legend of Vishal City >>>>> (Two Divine Tales from Vishvamitra’s Narration) >>>>> Simplified and faithful rendering of the Adi Kavya-19 : Vanam Jwala Narasimha Rao

 The Plunge of River Ganga and 

The Legend of Vishal City

(Two Divine Tales from Vishvamitra’s Narration)

Simplified and faithful rendering 

of the Adi Kavya-19

Vanam Jwala Narasimha Rao

(April 21, 2026: Tuesday)

The Valmiki Ramayana stories often blend cosmic events with deep human values, making them timeless for every generation. In the forest journey of Rama and Lakshmana with Sage Vishvamitra, several such legends were narrated not merely to entertain, but to instill courage, humility, devotion, and responsibility. For today’s young readers, especially English Medium Education children, who may not have access to regional texts, these narratives act as windows into India’s moral imagination, reinforcing that spiritual wisdom and personal effort always go hand in hand. What follows next is an enriched yet faithful retelling of the two grandeur stories narrated by Vishvamitra: The Descent of River Ganga and The Story of Vishala City.

Vishvamitra continued telling Rama and Lakshmana the episode of Ganga’s arrival on earth, following Lord Brahma’s approval of Bhagiratha’s prayers. Brahma, however, reminded Bhagiratha that the massive force of the heavenly river could be borne only by Lord Shiva, and therefore Bhagiratha must first worship him. Thus, Bhagiratha prayed day and night for a whole year, standing on one toe with unwavering resolve, and bodily movement with his hands upraised in prayer. His dedication reminds that, sincere effort and discipline remain powerful tools even in an age of shortcuts.

Delighted by such devotion, Lord Shiva agreed to hold the mighty Ganga on his head. Ganga, assuming an immense and formidable form, plunged from the sky onto Shiva’s head with unbearable speed. Sensing a touch of arrogance in her descent, Shiva restrained her within his matted locks. Trapped there, Ganga swirled helplessly for years without finding an outlet. This moment symbolizes how unchecked pride, whether in ancient legends or modern life, can drastically delay one’s journey and purpose.

Seeing this unexpected turn, Bhagiratha again undertook penance to please Shiva. Moved by his persistence, Shiva released Ganga gently into the Himalayan Bindu Lake. From there, seven streams emerged. Hladini, Pavani, and Nalini flowed eastward with their sanctifying waters, while Sucakshu, Seetha, and Sindhu streamed westward. Just as these rivers diverged yet shared the same source, human cultures may vary across regions, but the values of purity, humility, and service remain universal.

Sindhu became the mighty Indus, and Nalini eventually came to be known as the Brahmaputra. As Ganga descended, fish, tortoises, and porpoises tumbled in the torrent, and celestial beings, like Gods, Gandharvas, Yakshas, watched in awe from the skies. They noticed the excellent plunge of Ganga, the highest marvel in all the worlds. The grandeur of this descent reminds of nature’s power, urging today’s society to protect rivers with the same reverence our ancestors held.

The sky glowed as though a hundred suns shone at once, streaked with lightning-like brilliance. Ganga’s movement varied as conventional, swift, graceful, dwindling, swelling, retardation, dotted, and each moment mesmerizing. Her descent mirrors the rhythm of life itself, where speed and stillness alternate, teaching us to move with adaptability and grace.

Flowing from Shiva’s head, Ganga became sanctifying for all beings. A dip in her waters washed away sins and impurities. Gods, Gandharvas, Yakshas, Siddhas, and sages accompanying her also bathed and ascended to their celestial realms. People on earth rejoiced in her life-giving presence. Even today, millions see rivers as sources of renewal, reminding us to maintain cleanliness and ecological respect toward them.

During her journey, Ganga flooded the area where Sage Jahnav was performing a ritual. Irritated, the sage swallowed the entire river in a single moment. Alarmed, the gods and sages pleaded with him to release her. Jahnav finally let her flow from his ears, making Ganga his daughter Jahnavi. This tale subtly conveys that even sacred forces must respect boundaries, much like how development today must consider environmental balance.

Ganga then followed Bhagiratha’s chariot to the ocean and penetrated the Rasatala, the subterranean realms to purify the ashes of King Sagara’s sixty thousand sons, to accomplish the mission of Bhagiratha in bringing Ganga to earth. Brahma appeared and blessed Bhagiratha, declaring that the souls had attained heaven. Bhagiratha’s perseverance remains a lesson for modern youth: noble goals require sustained effort and resilience, regardless of obstacles.

Brahma proclaimed Ganga as his eldest daughter, thereafter known as Bhagirathi, the ‘Three-Path-River’-Tripathaga (Three-way-walker)-flowing through heaven, earth, and the netherworld. He instructed Bhagiratha to perform the sacred obsequies to his fore-fathers with River Ganga waters, after having a holy dip in the River, and then return to rule his kingdom. Even today, performing duties toward one’s ancestors symbolizes gratitude and continuity across generations. Bhagiratha obeyed Brahma and ruled his kingdom happily.

  Vishvamitra concluded the Ganga episode, or to be precise, 'The Plunge of River Ganga' in detail, telling Rama and Lakshmana that listening to it brings prosperity, fame, longevity, and spiritual merit. Such narratives remind contemporary listeners that stories are not merely entertainment, but they are carriers of cultural ethics and emotional strength.

Rama and Lakshmana listened with wonder. When dawn broke, the sages arranged a boat securely covered with carpets to cross the Ganga. Reaching the northern bank, they saw the enchanting Vishal City, which was charming like heaven. Rama, curious, asked Vishvamitra about its origins. The curiosity of Rama encourages today’s readers to seek knowledge with humility and openness. The sage narrated the legend of Vishal City.

Thus, Vishvamitra began another story. In the Krita Yuga, Sage Kashyap had two wives, namely, Diti and Aditi, both being sisters. Diti’s sons, the Daityas, were powerful, while Aditi’s sons, the Devatas, were virtuous and desired immortality. Both groups decided to churn the milky ocean to obtain the elixir (medicine like) of life, and consume it to escape death and ageing. This cooperation between rivals highlights that even opposing forces can work together when the greater good demands it.

Using Mount Mandara as the churning rod and the serpent Vasuki as the rope, they churned for a thousand years. Exhausted, Vasuki released the deadly poison Halahalam, which threatened to destroy the universe. The Devatas sought help from Lord Shiva, the Cardinal God, Endower of Solace. Vishnu also urged Shiva to consume the poison. This episode reflects how leadership in crises often requires personal sacrifice, a value vital for changing and changed society.

Shiva swallowed the (Halahalam) poison, saving all worlds. The churning continued, but Mount Mandara slipped into the ocean. Responding to prayers, Vishnu took the form of a giant tortoise, lifting the mountain on his back, tortoiseshell as a base, and allowing the process to continue. Just as Vishnu supported the mountain, supportive roles in families and communities today, often unnoticed, are equally divine.

After another thousand years, Dhanvantari emerged bearing the pot of nectar, followed by innumerable celestial maidens. On further churning sixty crores Apsarasas with remarkable sophistication, accompanied by innumerable maidservants emerged. Later, Sura, daughter of Varuna, and the presiding deity of liquor, appeared and was accepted by the Devatas, earning them the name Suras and their rivals Asuras. This symbolizes how identities evolve through choices, actions, and alliances, much like cultural identities in the global world today.

The divine horse Ucchaishrava and the Kaustubha gem emerged next. Finally, the coveted Amruta (Supreme Nectareous Elixir) appeared, sparking intense conflict between Suras and Asuras. Vishnu intervened in the form of Mohini, enchanting the Asuras with her physique and appearing as if she was distributing Amruta only to them, and eventually ensuring the nectar reached the Devatas. The episode cautions modern readers about superficial appearances and how deception born of greed often leads to downfall.

Whoever opposed Mohini were killed by Vishnu. In the ensuing war, the Devatas defeated the Daityas. Heartbroken, Diti told Sage Kashyap that she wished to bear a son capable of destroying Indra. She prepared for deep penance to fulfill this wish. Her grief illustrates how sorrow can cloud judgment, reminding today’s readers to pause before turning pain into vengeance.

Kashyap consoled her and instructed her to perform a thousand-year penance, promising she would bear a son who could not only overpower Indra but also will be the ruler of three worlds. Filled with hope, Diti reached the sacred land, later came to be known as Vishala City, and began her intense penance. The story gently reminds that even noble intentions require patience, purity, and discipline.

During her penance, Indra served her carefully, hoping to avert any threat. As she neared completion, with only ten years short, Diti revealed the true reason for her penance and asked Indra to befriend her future son, so that together they can conquer all the three worlds. She revealed that her would be son, already was in her womb, and was eager to conquer him. She further advised Indra not to harm him. Her disclosure shows how trust, when placed unwisely, can lead to vulnerability, an important lesson in today’s fast-changing social world.

One afternoon, Diti fell into deep sleep. Indra seized the opportunity, entered her womb, and cut the fetus into seven pieces. When they cried out loudly, Diti awoke and pleaded for mercy. Indra, terrified, emerged and sought her forgiveness accepting that he did a mistake. Though harsh, this episode conveys the ancient belief that unchecked fear leads to destructive actions.

Diti, though anguished, refrained from cursing Indra. Instead, she blamed herself for revealing her secret. She requested Indra to grant the seven parts divine positions and make them guardians of different cosmic regions. Indra agreed. Thus, the seven became the Maruts, known as, Avaha, Pravaha, Samvaha, Udvaha, Vivaha, Parivaha, and Varahava. Diti further requested Indra to enable them move in heaven, one in Brahma abode, one in Indra abode, one in sky and the rest on all the four sides. Indra conceded all her pleas. The places where they lived were known as ‘Maruta Skandas.’ Her forgiveness emphasizes compassion over revenge, a timeless value relevant to homes, workplaces, and societies today.

Vishvamitra concluded that the very land they were crossing was where Indra once served Diti. He traced the lineage of Vishala City: founded by Vishala, son of Ikshvaku King through Queen Alambusa, followed by Hema Chandra, Suchandra, Dhoomrashva, Srunjay, Sahadev, Kushasva, Soma Datta, Kakutsa, and finally Sumathi, the then ruler. Knowing the history of a place nurtures belonging, just as cultural roots help modern families, especially those away from the country to stay connected across borders.

As night approached, Vishvamitra, Rama, and Lakshmana prepared to rest. King Sumathi of Vishala, hearing of their arrival, came personally with his mentors and family to welcome them warmly. Hospitality offered without expectation, remains one of the most cherished Indian values, continuing unbroken from ancient times to modern living rooms around the world.

The twin stories of Ganga’s descent and the rise of Vishal City reflect not just cosmic wonders but profound human lessons, the devotion, humility, cooperation, forgiveness, and moral courage. For today’s readers, these tales remind that wisdom is not confined to bygone eras, but it flows continuously like Ganga, ready to uplift anyone who approaches it with sincerity. Through Vishvamitra’s narration, Rama, and Lakshmana, and all those who read Valmiki Ramayana, learn that the journey through life becomes meaningful when guided by perseverance, compassion, and a reverence for the forces that sustain the world.

{Photographs courtesy Rama Bhakta Vijaya Raghava Dasu}

 

With Senior Journalist Venkat Narayan’s participation >>>>> Press Club Special ‘Friday Meeting’ held on Monday : Vanam Jwala Narasimha Rao

 With Senior Journalist Venkat Narayan’s participation 

Press Club Special ‘Friday Meeting’ held on Monday

Vanam Jwala Narasimha Rao 

Some conversations are planned. Others simply happen, and quietly endure. What began as a modest Friday Evening Exchange at the Press Club Hyderabad, over weeks, it evolved into a living archive of experience, memory, and reflection. Each gathering has been adding not just voices, but depth. Not just recollections, but meaning. It is in this evolving continuum that a special meeting, found its rightful place within the spirit of ‘Friday Meetings’ though held on Monday.

With the growing resonance of ‘Friday Meetings’ bringing together like-minded, largely 70+ senior journalists and long-time members, a special gathering found its place within this evolving continuum, even though it was held on Monday, April 20, 2026. What made it distinct was not the day, but the presence of a life in journalism that spanned decades, geographies, and defining moments in public history. The occasion was shaped by the presence of Delhi-based, Telangana-born senior journalist S Venkat Narayan, who was in Hyderabad on a brief visit and scheduled to return the following morning.

What began as a late Sunday evening confirmation of his availability quickly transformed into an unexpectedly large ‘around-the-table’ gathering. The news travelled effortlessly, drawing participants with a shared sense of anticipation. What followed was more than a routine interaction, it became an engaging confluence of conversation, collective learning, and invaluable experience sharing. Venkat Narayan was accompanied by his close friends, Sammanna Etala and UK-returned journalist Jaya Kumar, whose presence added to the warmth and familiarity of the evening.

In addition to the regular participants, the gathering saw the presence of several distinguished members of the Press Club fraternity, including former Resident Editor of The Hindu and former Press Club President Ch Prashanth Reddy, M Somashekhar, former Bureau Chief of The Hindu Business Line and former Secretary of the Press Club, K Srinivas Reddy, Editor of Telangana Today and former Resident Editor of The Hindu, and a veteran journalist Nandiraju Radhakrishna. Despite the stature of those present, the meeting retained its characteristic informality, true to the spirit of ‘Regular Friday Interactions.’

In a gesture that reflected both respect and collective pride, the Press Club Executive Leadership: President Vijay Reddy, Secretary Ramesh Varikuppula, and Vice-President Attaluri Aruna, along with other colleagues, joined the table to warmly receive Venkat Narayan. The welcome, marked by a shawl and bouquet, was complemented by unhurried interaction and shared moments, including group photographs, reinforcing the sense that this was not merely a formal reception, but a gathering rooted in camaraderie and mutual regard.

The nature, scope, and underlying methodology of this Monday gathering, termed a ‘Special Friday Meeting,’ remained fully consistent with the spirit of the earlier nine interactions. The format continued to be simple yet meaningful: informal questions, equally informal responses, and experience sharing anchored in openness. Conversations flowed on the understanding of ‘may or may not agree’ and ‘agree to disagree,’ leaving little room for insistence or argument. The emphasis remained firmly on listening, reflecting, and drawing from lived experience, particularly enriching when a new participant or special guest joined the circle. True to its name, the ‘Special Friday on a Monday’ turned out to be both special in substance and effortless in execution.

Many may know, and perhaps many more may not, that, S Venkat Narayan, with nearly six decades of active engagement in journalism, represents a rare continuum of professional dedication. His journey spans working with newspapers and magazines, as well as long years as an independent freelance journalist. Born in the remote village of Kamalapur in Telangana, his trajectory reflects both rootedness and reach.

What was initially expected to be a brief interaction, from about 7:00 PM to 9:00 PM, gradually unfolded into an extended and deeply engaging exchange. In fact, when invited just the previous day, Venkat Narayan indicated that, given his early morning departure to Delhi, he might be able to spend only about an hour. Yet, once the conversation began, time quietly receded. Drawn into the flow of recollection and dialogue, he stayed well beyond his intended schedule, turning the evening into a rich session of shared experiences.

The interaction was initiated by Prashanth Reddy and Somashekhar. What followed was an almost uninterrupted flow of insights, recollections, and observations. It was one of those rare sessions where, if documented in its entirety, the conversation itself could serve as a compact yet powerful learning resource, not only for budding journalists, but equally for those already in the profession, and indeed for anyone interested in understanding the depth of the field.

What made for an engaging beginning was the glimpse into his formative years: a student of Nizam College and the Arts College of Osmania University, and a contemporary of former Union Minister S Jaipal Reddy. Equally striking was his recollection of learning the basics of journalism, that gave him confidence, through the simple yet disciplined practice of writing letters to the editor, an entry point that quietly shaped a long and distinguished career.

Tracing his professional journey, he shared that he began as a reporter with The Times of India in Ahmedabad in 1968. His career soon expanded beyond national boundaries: as a Summer Scholar with The Sunday Times, London, in 1975, and later as a guest writer at The Boston Globe in the United States in 1978. He subsequently joined India Today as Executive Editor, contributing significantly during a formative phase of the publication.

Currently, he continues as an independent freelance journalist, writing for a range of national and international platforms, sustaining his engagement with the profession across decades. During the course of the conversation, Venkat Narayan shared an important dimension of his professional journey, his association with the Foreign Correspondents’ Club (FCC) of South Asia, an institution established in 1958 and based in New Delhi.

The FCC brings together foreign and Indian Journalists covering South Asia and neighbouring regions for leading global newspapers, magazines, radio, and television networks. Notably, he served as its President for nearly a decade, and in 1999 became the first Indian to head the Club, marking a significant moment in its institutional history. During his tenure, he was regularly inviting prominent newsmakers for interactions and by organizing meaningful engagements that enriched the professional environment for journalists.

He further shared that he currently serves as Chairman of the FCC–IAPC Global Forum, a network that connects more than 40 international press clubs across countries, enabling a system of mutual access and professional exchange among members. The relevance of this idea was immediately recognized by Devulapalli Amar, who suggested that the Hyderabad Press Club explore the possibility of associating with this global network. The suggestion was readily taken up with the Press Club Leadership present, indicating a potential avenue for expanding the institutional reach and engagement of the Hyderabad Press Club.

In a characteristically jovial and engaging mood, Venkat Narayan, as part of a broader discussion on contemporary subjects, responded to our request by revisiting some of the most defining moments of his long career. Among them, his account of accompanying and covering Indira Gandhi during her 1979 election tour stood out for its immediacy and depth. Contesting from the Medak constituency in Telangana, she went on to secure a decisive victory. Venkat Narayan travelled extensively with her across the region, covering numerous public meetings and interactions, before returning to Delhi to file his story, capturing not just events, but the pulse of a political moment in transition.

Recalling how this assignment came about, he referred to an article he had written in India Today, where he observed that Indira Gandhi had recognized the enduring importance of direct contact with people in a country where large sections were still beyond the reach of formal communication channels. According to him, she understood that her strength lay less in engaging in prolonged issue-based arguments or defending her past record, and more in connecting with the electorate through her presence and what he described as her unmistakable ‘charisma.’

Drawing from his ground-level observations during the tour, Venkat Narayan anticipated and written about her impending electoral success, an assessment that was borne out in the results. He recalled, with precision, what he had written in his news report at that time: ‘In less than three years after she was unseated from power, Mrs Gandhi appears all set for a decent victory. Winston Churchill had to wait for six years to return to power, Napoleon Bonaparte for seven, and Charles de Gaulle for twelve. If Mrs Gandhi returns to power next month, it will certainly be the quickest comeback in recent political history—and a victory for gritty determination and stamina over an ageing and effete opposition in total disarray.’

The assessment, made ahead of the electoral outcome, reflected both his ground-level observation and his ability to situate contemporary events within a broader historical perspective. Venkat Narayan further recalled that Indira Gandhi, upon reading the article, conveyed her appreciation through her close aide, Member of Parliament and senior Congress leader Yashpal Kapoor.

Following her return to office as Prime Minister, she offered him the position of her ‘Information Advisor,’ a role of considerable significance. He chose, however, to decline the offer, politely but firmly. As he explained, it was a conscious decision, taken despite contrary advice from well-wishers, guided by his commitment to remain within the mainstream of journalism rather than move into an advisory role. He conveyed his decision through Yashpal Kapoor. Subsequently, at her invitation, he also had the opportunity to interview her after she assumed office.

Further reflecting on his wide-ranging career, Venkat Narayan recalled his interview with Muhammad Zia-ul-Haq, the Pakistani military ruler who served as the country’s sixth President. He told us that over the decades he interviewed numerous Presidents, Prime Ministers, and other global dignitaries, including Indira Gandhi and Rajiv Gandhi, besides travelling extensively across countries in pursuit of journalistic assignments. His recollections offered a glimpse into a phase of journalism where access, observation, and interpretation combined to shape leadership and governance.

Another significant, though lesser-known, contribution he shared relates to the evolution of psephology, the statistical study of elections and voting trends, in the Indian context. He explained how he played a facilitating role in adapting and encouraging this analytical approach, originally designed and developed by psephologist Prannoy Lal Roy, to suit Indian electoral conditions.

This effort, in collaboration with Oxford political scientist David Butler and Indian economist Ashok Lahiri, resulted in remarkably accurate election predictions during the period that saw Indira Gandhi’s return to power, as published in India Today, where Venkat Narayan served as Executive and Senior Editor. The episode stands as an early example of data-driven electoral analysis taking root in India.

The ‘Special Friday Meeting on a Monday’ drew to a close late in the evening, not with formality, but with a sense of quiet fulfilment. A simple yet thoughtfully arranged supper, facilitated by the Press Club Executive, complemented the warmth of the interaction. Expressions of gratitude to Venkat Narayan, for his time, his openness, and the richness of his experiences, were not mere courtesies, but acknowledgments of value received and responsibility shared. In acknowledging the collective effort behind the evening, sincere thanks are due to President Vijay Reddy, Secretary Ramesh Varikuppula, Vice-President Attaluri Aruna, and their committed team, whose thoughtful presence and support ensured that the spirit of these gatherings continues to grow.

The ‘Special Friday Meeting on a Monday’ thus became a natural extension of an idea that has steadily found both rhythm and relevance over the past weeks. What distinguished the evening was not merely the presence of a seasoned journalist, but the manner in which experience was shared, received, and absorbed, without formality, without hierarchy, and without the need for conclusion in the conventional sense.

As with earlier gatherings, the value lay not in the number of participants or the duration of the interaction, but in the depth of engagement. Each such meeting adds to an emerging continuum where memory is not allowed to fade into isolation, but is gently drawn into collective understanding. The presence of a special participant like Venkat Narayan did not alter the nature of the meeting; rather, it reaffirmed the strength of the format, where every voice finds space, and every experience finds relevance.

If earlier Friday evenings demonstrated how memory can be converted into meaning, and how repetition can shape continuity into tradition, this special gathering further underlined another dimension: that when experience is shared in the right spirit, it becomes a resource beyond individuals. It informs, it guides, and it quietly builds a repository of lived knowledge. What continues to stand out across these meetings is their simplicity of design and strength of intent.

No formal agenda. No structured outcomes. Yet, a clear and consistent purpose. Conversations are allowed to flow. Reflections are neither imposed nor interrupted. Documentation that seeks to preserve without embellishment. As the initiative moves forward, irrespective of the day it is held, the underlying idea remains unchanged, yet steadily enriched:

Meet. Reflect. Document. Continue…. And now, perhaps with added clarity: Share, so that experience becomes collective, and collective becomes enduring. 

విష్ణు సేవా ప్రాశస్త్యం, వృకాసురుడి శివద్రోహం >>>> శ్రీ మహాభాగవత కథ-83 : వనం జ్వాలా నరసింహారావు

 విష్ణు సేవా ప్రాశస్త్యం, వృకాసురుడి శివద్రోహం

శ్రీ మహాభాగవత కథ-83

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (ఏప్రియల్ 20, 2026)

కంII              చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                               చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

పరమ శివుడిని కొలిచేవారు సకల సిరిసంపదలతో ఎప్పుడూ సంతోషంగా వుంటారనీ, విష్ణుమూర్తిని సేవించే పుణ్యాత్ములు పేదవారిగా వుంటారనీ, దీనికి కారణమేంటనీ, సందేహాన్ని వెలిబుచ్చాడు ధర్మరాజు ఒకనాడు శ్రీకృష్ణుడితో. సమాధానంగా శ్రీకృష్ణుడు, తన అనుగ్రహం ఎవరిమీద పడుతుందో ఆ ఉత్తమ భక్తుడి సమస్త సంపదలను తాను లేకుండా చేస్తాననీ, అతడప్పుడు దనహీనుడై బాధలు పడుతూ, బంధుమిత్రులను వదిలి, తన భక్తులతో స్నేహం చేస్తాడనీ, ఆ క్రమంలో ఆత్మజ్ఞానాన్ని పొంది తనకు చేరువౌతాడనీ అన్నాడు. తరువాత కొంతకాలానికి అవ్యయమైన మోక్షపదం అంటే ఏమిటో అర్థం చేసుకుంటాడనీ, చివరకు ముక్తిని పొందుతాడనీ, విష్ణు సన్నిధానంలో పరమానందాన్ని అనుభావిస్తాడనీ అంటాడు శ్రీకృష్ణుడు. అందుకే తన సేవ చాలా కఠినమైనదని భావించి చాలామంది ఇతర దేవతలను కొలుస్తారని చెప్పాడు. అన్యదేవతలిచ్చే సిరిసంపదలు, వరాలు, అధికారాలు శాశ్వతం కాదని స్పష్టం చేశాడు. ధర్మరాజు సందేహ నివృత్తి కొరకు ఒక కథ చెప్పాడు శ్రీకృష్ణుడు.

పూర్వం శుకుడనే ఒక దైత్యుడుండేవాడు. అతడి కొడుకు వృకాసురుడు పరమ దుర్మార్గుడు. ఒకనాడు అతడు నారద మహర్షిని దర్శించి, బ్రహ్మవిష్ణుమహేశ్వరులలో ఎవరు గొప్ప అని ప్రశ్నించాడు. త్రిమూర్తులలో ఎవరు శీఘ్రకాలంలో తమ భక్తులకు వరాలను ప్రసాదిస్తారని అడిగాడు. జవాబుగా నారదుడు త్రిమూర్తులలో శివుడిని ప్రార్ధిస్తే ఆయన కోర్కెలన్నీ వెంటనే ఫలిస్తాయని చెప్పాడు. తక్షణమే వృకాసురుడు బయల్దేరి కేదార తీర్థానికి వెళ్లి, శంకరుడిని గూర్చి ఉగ్రమైన నియతితో తపస్సు చేయసాగాడు. అలా ఏడురోజులపాటు ఘోరమైన తపస్సు చేసి, ఏడవ రోజున కేదార తీర్థంలో పవిత్ర స్నానం చేసి, వృకాసురుడు గండ్రగొడ్డలితో తన తలనరికి అగ్నిగుండంలో వేయబోయాడు. అప్పుడు అగ్నిగుండం నుండి శివుడు ప్రత్యక్షమై వృకుడి తపస్సుకు మెచ్చుకున్నానని అన్నాడు. వరం కోరుకొమ్మన్నాడు.

తాను ఎవరి తలమీద చేయి పెడితే వాడి తల వెంటనే నూరు వక్కలై వాడు మరణించాలని కోరగా శివుడు దాన్ని ప్రసాదించాడు. వృకుడు తనకిచ్చిన వరాన్ని పరీక్షించాలనుకుని శంకరుడి మీదికి వెళ్లాడు. శివుడి తలమీద చేయి పెట్టబోయాడు. శివుడు భయంభయంగా పరుగెత్తాడు. ఇద్దరూ ముల్లోకాలు తిరిగారు. చివరకు పరమ శివుడు విష్ణు స్థానాన్ని సమీపించాడు. శివుడి పరిస్థితిని విష్ణుమూర్తి తన దివ్య దృష్టితో తెలుసుకున్నాడు. వృకాసురుడి మదం అణచడానికి వటువు వేషంలో వాడి దగ్గరికి వెళ్లాడు. అక్కడికి ఎందుకు వచ్చావని అడిగాడు వాడిని. తానక్కడికి వచ్చిన సంగతి సవివరంగా చెప్పాడు వృకాసురుడు. శివుడిచ్చిన వరాలను నమ్మవద్దని, తానిచ్చిన వరం అసత్యమని తేలుతుందనే శివుడు పారిపోతున్నాడనీ అన్నాడు వటుడి రూపంలో వున్న విష్ణువు.

శివుడు వాడికిచ్చిన వర ప్రభావం తెలుసుకోవడానికి ఒక ఉపాయం చెప్తానన్నాడు. వృకాసురుడిని శుభ్రంగా స్నానం చేయమని, పరిశుభ్రంగా శివుడి వెంట వెళ్తే వాడు శివుడిని తాకి కోరిక నెరవేర్చుకోవచ్చని సలహా ఇచ్చాడు. వృకుడు విష్ణుమాయకు లోబడిపోయి అజ్ఞానానికి లోనయ్యాడు. వటుడు చెప్పినట్లే స్నానం చేస్తూ, తన చేయిని తన తలమీదనే పెట్టుకుని చనిపోయాడు. వృకుడి తల నూరు వక్కలై హతమై పోయాడు. అప్పుడు విష్ణుమూర్తి శివుడిని చూసి, వృకుడిలాంటి దుర్మార్గులకు అలాంటి వరాలివ్వకూడదని చెప్పాడు.

ఇదిలా వుండగా, మహా తపస్సంపున్నులైన కొందరు మునీశ్వరులు ఒక సారి సరస్వతీ నది ఒడ్డున శాస్త్రోక్తంగా అనేక యజ్ఞాలు చేయసాగారు. వారి మధ్య ఒకనాడు త్రిమూర్తులలో అధికులు ఎవరన్న చర్చ వచ్చింది. అది తెలుసుకోవడానికి సమాయత్తమయ్యారు. అంతా కలిసి ఎవరో తేల్చుకోవడానికి భృగు మహర్షిని నియోగించారు. ఆయన త్రిమూర్తుల సందర్శనార్థం బయల్దేరాడు. మొదలు బ్రహ్మదేవుడి దగ్గరికి వెళ్లాడు. నమస్కారం చేయకుండా, ఏమీ మాట్లాడకుండా, తన ముందు నిలబడ్డ భృగు మహర్షిని చూసి బ్రహ్మదేవుడికి కోపం వచ్చింది. వచ్చినవాడు తన కుమారుడని తలచి, తన కోపాన్ని చల్లబరుచుకుని శాంతించాడు బ్రహ్మ. అక్కడి నుండి శంకరుడిని దర్శించాలనుకుని వెండికొండకు వెళ్లాడు. శివుడు భృగు మహర్షిని చూసి ఎదురుగా వెళ్లాడు. వచ్చినవాడిని గౌరవించకుండా మౌనంగా నిలబడ్డాడు భృగు మహర్షి. కోపంతో శివుడు, భృగు మహర్షిని త్రిశూలంతో పొడవబోగా పార్వతి వారించింది.

భృగు మహర్షి అక్కడి నుండి వైకుంఠ పురంలో ప్రవేశించాడు. విష్ణుమూర్తిని చూశాడు. ఆ సమయంలో ఆయన భోగభాగ్యాలతో విలసిల్లుతూ, లక్ష్మీదేవి సరసనే వున్నాడు. వెనకా-ముందూ చూడకుండా భృగు మహర్షి లక్ష్మీదేవి నివాసమైన విష్ణుమూర్తి వక్షస్థలాన్ని తన కాలితో తన్నాడు. విష్ణు ఏమాత్రం కోపం తెచ్చుకోకుండా పాన్పు దిగివచ్చి మహర్షి పాదాలకు నమస్కరించాడు. తన సింహాసనం మీద కూర్చోబెట్టాడు. మంచి మాటలతో ఆయన్ను అనునయించాడు. విష్ణుమూర్తి మాటలకు భృగు మహర్షి పరమానందభరితుడయ్యాడు. శ్రీహరి నుండి వీడ్కోలు తీసుకుని వైకుంఠం నుండి సరస్వతీ నదీతీరానికి పోయి యజ్ఞం చేస్తున్న ఋషులను కలిశాడు. ఆయన చెప్పిన మాటలను బట్టి జ్ఞానరూపుడైన లక్ష్మీనాథుడు సాటిలేని దైవమని నిశ్చయించారు మునులంతా. విష్ణుమూర్తి పాదపద్మాలను మనస్సులోనే కొలిచారు.  

మహర్షులంతా విష్ణువును సేవించి అవ్యయమైన ఆనందాన్ని ఇచ్చే వైకుంఠాన్ని పొందారు.                    

                (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

‘Telangana Astitva Vedika (Platform for Identity)’ >>>>> Launching Ceremony and Felicitation of ‘Warrior of the Word’ >>>>> S Venkat Narayan, Delhi-based Telangana Journalist : Vanam Jwala Narasimha Rao

 ‘Telangana Astitva Vedika (Platform for Identity)’

Launching Ceremony and Felicitation of ‘Warrior of the Word’

S Venkat Narayan, Delhi-based Telangana Journalist

 Vanam Jwala Narasimha Rao

(April 19, 2026)

The launch of ‘Telangana Astitva Vedika (Platform for Identity)’ at Ravindra Bharathi marked a significant moment in the evolving articulation of Telangana’s cultural, intellectual, and socio-political identity. Conceived as a forum to engage with questions of identity in a structured and inclusive manner, the initiative reflects a growing recognition of the need to preserve and interpret regional distinctiveness in a rapidly changing context. I had the opportunity to participate in the forenoon session of this launch program today in Ravindra Bharathi, which, to the best of my understanding, has taken shape through the collective efforts of V Prakash, Pittala Ravinder, Sridhar Rao Deshpande, and others.

The program brought together participants from diverse backgrounds, both on the dais and among the audience. The gathering reflected a wide spectrum of experience and engagement, including academics such as a sitting Vice-Chancellor and a former Vice-Chancellor, journalists, including senior editors, members of the legal fraternity including a former Advocate General and a former Central Information Commissioner, artists representing Telangana’s cultural ethos, and both prominent and grassroots contributors to the Separate Telangana Movement, among many others.

The launch event was also marked by the felicitation of internationally recognized journalist S Venkat Narayan, described by the organizers as a ‘Warrior of the Word’, with a Lifetime Achievement Award. Born in Kamalapur village in Telangana, S Venkat Narayan has interviewed numerous Presidents, Prime Ministers, and global dignitaries, including Indira Gandhi and Rajiv Gandhi, and has travelled to over 90 countries. He began his journalistic career with The Times of India, later associating with The Sunday Times as a Summer Scholar and contributing as a guest writer to The Boston Globe.

He subsequently served as Executive Editor at India Today and is currently an independent journalist. It is noteworthy to mention here that, he once declined an offer to serve as Information Advisor to Prime Minister Indira Gandhi, reflecting a conscious professional choice. He is also credited with adapting psephology, the statistical study of elections and voting trends to better suit Indian conditions.

Despite his extensive experience and achievements, his response after the felicitation stood out for its clarity and restraint. His remarks reflected humility, brevity, and precision, the qualities particularly relevant in a program that also included multiple book releases and several speakers within limited time. His articulation demonstrated how one can remain concise while still being comprehensive and contextually grounded.

  Let me reproduce excerpts from what S Venkat Narayan stated: ‘No matter where I live, my roots remain firmly in Telangana. Distance changes location, not identity. If I speak Telugu anywhere, people instantly recognize where I belong. That connection is instinctive, not learned. This honour is not a celebration of the past. It is a reminder of continuing responsibility. Journalism today is losing discipline at a fundamental level. That decline must be addressed with urgency. Reporting must be driven by evidence and structure. Speed without verification only creates noise.’

He further observed that: ‘Psephology was introduced to bring method into electoral analysis. It was never meant to be guesswork or spectacle. Access to power has value only when it is matched with independence. Proximity should never weaken scrutiny. Indian media must return to public interest and real issues. Personality-driven narratives weaken serious journalism. Globally, credibility defines the strength of any media system. Once lost, it is extremely difficult to rebuild.’

Reflecting on his personal journey, he noted that: ‘Telangana gave me clarity in thinking and grounding in values. The world gave me scale and perspective. Mentorship is essential to sustain the profession beyond individuals. Without it, journalism loses depth over time. I accept this recognition with gratitude and clarity. It strengthens my commitment to remain relevant and rigorous.’

A close reading of these remarks highlights the importance of clarity of thought, precision in expression, and contextual relevance. His reflections encompassed multiple dimensions, rooted identity, the instinctive bond of language, concerns over declining journalistic discipline, the structured intent of psephology, the balance between access and independence, and the critical role of mentorship. His acceptance of the honour ‘with gratitude and clarity’ reflects a composed and grounded outlook, reinforcing why the recognition is widely considered well-deserved.

As I entered the auditorium slightly late, an engaging presentation of Telangana dialect-based poetic singing was underway. The verses vividly portrayed facets of rural life, health practices, food habits, cultural values relating to family and daughters, the once-diverse and locally available food systems contributing to longevity, and the continuity of hereditary professions. These themes were interwoven meaningfully, collectively reflecting the essence of ‘Telangana Astitva.’

I accepted the invitation to join the dais alongside the Chief Guest, guests of honour, the journalist being felicitated, and other distinguished participants. Speakers, without divergence, appreciated the efforts of the organizers in initiating a ‘Platform to Sustain Telangana Identity’. At the same time, they offered suggestions, cautions, and constructive inputs regarding its future direction, all articulated with clarity and positive intent. The broad consensus, as understood by me and subject to correction, is reflected in the following observations.

‘Telangana identity is not merely a historical sentiment, but a continuing and evolving necessity for regional empowerment in contemporary India. Preserving its distinct cultural, linguistic, and historical character assumes importance in an increasingly globalized environment. A well-articulated identity framework enables focused developmental priorities and social justice, addressing the region’s specific needs. In changing times, the reaffirmation of Telangana’s culture and dialect serves as a safeguard against marginalization.’

‘The quest for Telangana identity represents a democratic affirmation of self-rule and dignity. It has been shaped through a long and complex historical journey, evolving from ancient periods to the present. This identity reflects a collective consciousness, influenced by successive phases of governance, socio-cultural transformation, and reform. In that sense, it is the outcome of a continuous and dynamic historical process.’

‘The Kakatiya Dynasty laid a foundational framework for Telangana’s distinct identity, particularly through initiatives such as the “Chain of Tanks” irrigation system, which promoted self-sufficiency. Subsequent transitions through various sultanates, culminating in the rule of the Asaf Jahi dynasty, along with predecessors like the Qutb Shahi dynasty, contributed to the evolution of a composite “Ganga-Jamuni Tehzeeb”. This ethos reflected a synthesis of Persian, Urdu, and Telugu influences, fostering a pluralistic social fabric where diverse traditions and communities coexisted and flourished.’

‘Each historical phase contributed to preserving Telangana’s heritage in multiple ways, through the patronage of the Telugu language in its regional form, the promotion of folk festivals such as Bonalu and Bathukamma, and the safeguarding of tribal traditions and knowledge systems. This layered continuity ensured that the cultural essence of the region remained resilient despite changing political contexts.

In the contemporary context, this identity has evolved from a phase of political assertion into a broader movement for socio-economic empowerment. The modern articulation of Telangana identity reflects a democratic assertion of dignity, aiming to address region-specific developmental priorities while simultaneously celebrating its inclusive and diverse historical legacy.’

‘The most visible and collective expression of Telangana identity emerged during the statehood movement, when the concept of Sabbanda Vargalu, people from all sections of society, found practical expression. The movement transcended divisions of caste, creed, religion, and social hierarchy. Reflecting the region’s long-standing ‘Ganga-Jamuni Tehzeeb’, individuals from different communities came together in a shared pursuit of self-rule and dignity.

On the occasion, three books were released: A compilation of fifteen essays in Telugu on Telangana Astitva, and a report related to the Sri Krishna Committee authored by Sridhar Rao Deshpande. The launch of ‘Telangana Astitva Vedika’ combined reflection with forward-looking intent. The deliberations underscored that identity, in the Telangana context, is not static or confined to the past, but continues to evolve through cultural expression, intellectual engagement, and democratic participation.