CELESTIAL MARRIAGES AND THEIR BEGETTING CHILDREN ...... A SEQUENTIAL SYNTHESIS : Vanam Jwala Narasimha Rao

 CELESTIAL MARRIAGES AND 

THEIR BEGETTING CHILDREN

A SEQUENTIAL SYNTHESIS

Vanam Jwala Narasimha Rao

(February 18, 2026)

Frequently I become inquisitive and start questioning myself, Spiritual Experts, and Exponents, eliciting clarification on Marriages of the ‘Trimurti’ whether they were performed in accordance with the Vedic Marriage Procedure, and also about their begetting children. Vedic Marriage Ritual (Vivaha Samskara) as described in Asvalayana, Paraskara, Baudhayana Grihya Sutras, and Rig Veda Vivaha Sukta which includes, Vara-Aagamana (Groom’s Arrival), Kanya Dana, Panigrahana (Holding of Hands), Saptapadi (Seven Steps), Homa (Sacred Fire), Mangala Sutra Mantras etc. seldom observed for them. 

The three cosmic functions: Creation, Preservation, and Dissolution, according to Hindu theology, are personified in Brahma (Srishti), Vishnu (Sthiti), and Shiva (Samhara), as the ‘Trimurti ’Concept.’ Though this was elaborated primarily in Puranas, it had its philosophical roots in Vedic and Upaniṣadic Thought. However, Rig Veda praises Vishnu’s Supreme Stride. Narayana Sukta of Taithraya Aranyaka describes Narayana as the Supreme Being. According to Advaita Vedanta, all three are manifestations of one Supreme Reality that is, Brahman: ‘Ekam Sat Vipra Bahudha Vadanti’ or ‘Truth is One, but Sages call It by various names.’

The scriptural origin (Birth) of Lord Maha Vishnu, as recorded in most Vaishnava Traditions is ‘Beginningless and Eternal.’ Bhagavata Purana describes Mahavishnu lying on the causal ocean. Thus, Vishnu is not born, but became the source of creation. Lord Brahma too had a Cosmic Birth at the start of each Kalpa (Mythical Era). According to the Bhagavata and Vishnu Puranas, from Lord Vishnu’s Navel emerged a Lotus, as the Birth Place of Brahma. He performed Meditation before beginning the Creation. Lord Shiva’s Birth in Vedas is also equally similar. Shiva is identified with Rudra in Rig Veda and Puranas. He is often described as Self-Born (Swayambhu). In Shiva Purana, he manifests as an Infinite Pillar of Light (Lingodbhava).

Trimurti’s marriages were broadly ‘Theological Union’ and not a narrated Vedic Ritual Marriage. Nowhere, there is an explicit description of Vedic Rites, mention of Kanyadaan, Panigrahana, Saptapadi, or Homa etc. The union is portrayed as a cosmic divine reunion, an eternal philosophical pairing. The essence is that, the Divine Marriages in our Puranas were Symbolic, Cosmological, and Theological Narratives. There is also no early Vedic textual evidence stating that Vishnu or Brahma underwent a Vedic Marriage Ritual.

For instance, Goddess Lakshmi emerged during the churning of the ocean (Samudra Manthana) according to Vishnu, Bhagavata Puranas, and Mahabharata. After being adorned by the devas, Lakshmi chose Lord Visnu as her eternal consort. Since then, she resides eternally with Vishnu in Vaikuntha. Her emergence, self-choice, garlanding Vishnu, and to be with Vishnu, at the most can be viewed as an Academic Observation.

Lord Brahma’s wife Goddess Saraswati is often described as emerging from Brahma Himself, as a narrative context in Matsya, Brahma, Padma Puranas. Manifesting as Brahma’s Shakti, the Power of Knowledge, she became his Consort. There is no mention of a structured Vedic Wedding Ceremony. It is also often portrayed Saraswati being the emanation of Brahma as Knowledge. In many accounts the relationship is metaphysical rather than ritualistic.

Shiva’s first Consort was Daksha’s daughter Sati, who immolates herself at a ceremony for not inviting her husband. Sati was then reborn as Parvati as the daughter of ‘Himavat and Mainavati. Lord Shiva Marriage with Goddess Parvati was performed procedurally. The story is found in Shiva, Skanda Puranas, and Kalidasa’s Kumara Sambhavam. Parvati Kanda in Rudra Samhita, narrates about Himavat giving away his daughter Parvati in marriage to Shiva, in the presence of Devatas and Rishis amidst recitation of Mantras. Some literary or scholarly works stated that, Lord Brahma officiated the marriage rites as the Priest and Lord Vishnu as Guardian Figure.

The priestly involvement in Shiva, Parvati marriage could be a literary ritualization. From the viewpoint of Hindu Social Ritual Development, perhaps, their wedding functions as a mythic prototype for later Hindu Marriage Ideals. Maha Shivratri commemorates the divine union of Lord Shiva and Goddess Parvati, symbolizing the harmony of consciousness and devotion. This sacred marriage represents inner balance, where discipline, surrender, and grace come together on the spiritual path. Shiva-Parvati Union in Shaiva Tradition and Lakshmi-Narayana Union in Vaishnava Tradition is believed Supreme. Divine Wedding is a temple ritual reenacting the celestial marriage of a deity and consort, which is equally prominent in Shaiva and Vaishnava temples. It is believed that this practice is rooted in Agama Literature and Puranic Narrative Theology.

For instance, it is celebrated at Tirumala Venkateswara Temple, where Vishnu Incarnation Lord Venkateshwara or Srinivasa is ritually married to both Sridevi and Bhoodevi. At Bhadrachalam Sri Sitarama Swamy Temple, atypical situation prevails. The Annual Majestic Ritual of Sri Sita Rama Kalyanam, or the divine marriage of Rama and Sita, to the Proxy Icons (Utsav Vigrahas), of late, has been transformed as Ramanarayana Kalyanam!!!

Initially referring to the Bride and Groom as Sita and Rama, few minutes before actual Muhurta, they are called as, Laxmi and Ramanarayana in their place. Their ancestral lineage (Pravara and Gotra) is also being changed transforming them to Brahmins from Kshatriyas. The original Puranic account of Laksmi choosing Vishnu does not describe such a ritual ceremony, yet temple tradition follows this. Kalayanotsavam is not a historical repetition of an original Vedic Wedding of the deity. It is a ritual embodiment of Puranic myth within temple culture.

Coming to begetting children, generally, Vishnu is not emphasized as a progenitor in Puranic theology. However, Kama (in some traditions) is said to be born from Vishnu. He had several incarnations. Though the Ten Incarnations (Dashavatara) are popular, Bhagavatam recorded 21 incarnations of Lord Vishnu. Brahma however created the Prajapatis, Manasa Putras or the Mind Born Sons as part of creation, which unfolds in stages. Lord Shiva had two children Ganesha and Kartikeya or Skanda. Children were rarely emphasized for Indra, Yama, Varuna, Agni, Surya etc.

In the early Vedic Period, detailed narratives of divine marriages and pregnancy-based divine offspring were not prominent features of the textual record. They appear in later mythology. Their absence in early Vedic hymns does not make later developments irrational. It indicates historical evolution of religious imagination, as symbolic-theological constructs. They are rational within their mythic framework and not intended as biological propositions. Later literature, and temple traditions, elaborated richly on divine weddings and family structures. The question, therefore, is how should we evaluate them, as rational or irrational.

The Rigveda, attests to human marriage as a recognized and sanctified institution. The ritual invokes Agni as witness, blesses the bride for prosperity and progeny, and integrates her into the husband’s household. Marriage at this stage was a domestic sacrament tied to lineage continuity and ritual obligation. Similarly, early Vedic Depictions of deities emphasize cosmic function rather than biological family structure. Human pregnancy was certainly known and assumed in society, but divine pregnancy narratives were not central to early Vedic theology.

The key to evaluating rationality lies in distinguishing explanatory domains. Mythological narratives operate within symbolic and theological logic rather than empirical biology. When Shiva and Parvati unite, the imagery signifies the convergence of consciousness and energy. When Lakshmi and Narayana are paired, prosperity is shown as inseparable from preservation. When Brahma’s sons are described as mind-born, the symbolism conveys intellectual and cosmic projection. These are metaphysical insights articulated through narrative form.

Labeling divine marriage or pregnancy narratives as irrational would thus constitute a category error. They were never intended as biological hypotheses or historical reportage. Their function is symbolic theology, ethical modeling, and cultural sacralization. Early Vedic religion primarily emphasized cosmic order and sacrificial structure. Later Puranic religion conveyed the same metaphysical principles through relational, familial, and devotional imagery. The difference is expressive mode, not philosophical contradiction. Viewed sequentially, this evolution becomes intelligible. Divine marriage and pregnancy-based narratives should neither be subjected to laboratory standards nor dismissed as irrational constructs.

(PHOTOGRAPHS COURTESY AN ANONYMOUS RAMA BHAKTA)

KCR displayed Churchillian Equanimity Despite Electoral Defeat: By Vanam Jwala Narasimha Rao (Former CPRO to Former CM KCR)

 HAPPY BIRTHDAY TO YOU KCR SIR

KCR displayed Churchillian Equanimity Despite Electoral Defeat

In Governance, KCR’s Mind was both Creative and Disciplined

‘Making a Difference’ is the Defining Signature of KCR’s Public Life

By Vanam Jwala Narasimha Rao

(Former CPRO to Former CM KCR)

February 17, 2026

These reflections arise from close observation and lived experience during a defining phase in the history of Telangana. They are offered with deep respect for Kalvakuntla Chandrashekhar Rao, a leader of rare intellectual depth, political courage, and unwavering commitment to the idea of Telangana. What follows is not merely recollection, but an attempt to record how vision, resolve, and governance converged to shape a people’s destiny.

After stepping away from the CMO, I realized that KCR’s greatest strength lay in his capacity to internalize history and convert it into political strategy. He carried Telangana not as a slogan, but as a responsibility inherited from leaders like Channa Reddy, and from countless unnamed participants of the movement. In that sense, the creation of Telangana was not an accident of politics, but the culmination of a memory that refused to fade.

Looking back now, with the privilege of distance, I remain convinced that Telangana would not have materialized without KCR, just as it would not have been imagined without Channa Reddy. History needed both, the first to articulate the dream, the second to complete it. What I witnessed from close quarters was the quiet dialogue between those two legacies, unfolding across decades, and finally finding resolution.

It feels necessary to step back from chronology and event‑listing, and instead attempt what is far more difficult yet far more truthful: a holistic understanding of K Chandrashekhar Rao as a political personality, administrator, and statesman, as I observed him from close quarters during nearly a decade of association. What follows is not hagiography, nor a rebuttal to criticism, but a reflective assessment grounded in lived experience, observation, and long engagement with public life.

The formation of Telangana was not the achievement of a single individual alone; it was the culmination of decades of sacrifice by countless unnamed participants and unsung heroes. Yet history often turns on the final phase of struggle, and in that decisive phase, KCR’s leadership was extraordinary. What distinguished him was not merely perseverance, but strategy.

KCR intuitively understood that emotional movements must eventually be translated into constitutional outcomes. His success in persuading thirty‑three political parties, placing the Congress in power and the BJP in opposition at that time, in effect, left the national political system with no alternative but to concede statehood. This was not agitation alone; it was political craftsmanship.

Once statehood was achieved, KCR consciously shifted roles: from movement leader to statesman. His first address to the Telangana State Legislative Assembly, in which he formally placed on record gratitude to Sonia Gandhi, Rajnath Singh, and all supporting parties, revealed a rare quality in contemporary politics: acknowledgment without insecurity. This ability to rise above partisan bitterness and locate himself within a larger historical continuum marked the beginning of his statesman‑like phase.

Intellectually, KCR was never a single‑school thinker. One could see in him a synthesis of multiple influences: the soul of Dr Marri Channa Reddy in matters of Telangana identity, Jawaharlal Nehru’s emphasis on institutions and Panchayati Raj, PV Narasimha Rao’s reformist pragmatism, Lee Kuan Yew’s uncompromising commitment to outcomes, and, at times, Winston Churchill’s steely resolve in adversity. These were not borrowed slogans but internalized reference points, shaping his decisions consciously and subconsciously.

His fascination with Lee Kuan Yew’s transformation of Singapore was particularly revealing. KCR did not seek to replicate Singapore mechanically, rather, he sought to apply its underlying principles, clean administration, long‑term planning, and inclusive growth, within Telangana’s democratic and social context. His emphasis on strengthening villages, empowering Panchayati Raj institutions, and transforming rural Telangana into a clean, green, and economically viable space reflected this adapted vision. He believed that urban growth without rural prosperity would remain fragile.

In governance, KCR’s mind was both creative and disciplined. He consistently demonstrated what might be called ‘out‑of‑the‑box pragmatism.’ Schemes such as Rythu Bandhu, Rythu Bima, the survey and settlement of land records, Dharani, Dalit Bandhu, sheep distribution, two‑bedroom housing, and Rythu Vedikas were not isolated welfare measures but parts of a coherent strategy to strengthen the rural economy, restore dignity to the farmer, and create circulating wealth at the grassroots. Economist Arvind Subramanian’s description of land record reform as the ‘heart of good governance’ found practical expression in Telangana under KCR.

What impressed many national and international observers, but often went unnoticed in popular discourse, was KCR’s fiscal and administrative restraint. Even within months of assuming office, when Fourteenth Finance Commission Chairman Dr YV Reddy publicly appreciated KCR’s integrity and resource‑mobilization vision, it was evident that Telangana’s first Chief Minister consciously avoided projecting victimhood. He presented Telangana as a resource‑rich state with potential, not as a perpetually aggrieved entity. This restraint strengthened credibility.

KCR’s participation and his engagement at the World Economic Forum’s Annual Meeting of New Champions in China in 2015 revealed a facet of his leadership that was often underappreciated at home: his comfort with global economic discourse and his confidence in positioning Telangana, and India, within it. Speaking on ‘Emerging Markets at Crossroads,’ he neither indulged in populist nationalism nor criticized the Union Government on an international platform. Instead, he defended India’s economic reforms, endorsed China’s developmental trajectory as a learning experience, and positioned Telangana confidently within the global investment landscape.

In a few extempore minutes, backed by extensive preparation, he conveyed the mindset of a national and global leader, not merely a regional one. What distinguished KCR at that forum was not rhetoric, but clarity of conviction. In a brief, extempore intervention, he articulated India’s federal strength, the growing role of states in economic transformation, and the logic behind devolved governance. He spoke of ‘Team India’ not as a slogan, but as an operational reality: Prime Minister and Chief Ministers working together as equal stakeholders in national growth. It was a framing that resonated in an international setting accustomed to centralized narratives.

Equally striking was his refusal to indulge in defensive nationalism. At a time when global economies were anxious, KCR calmly asserted that India was not at a crossroads. He acknowledged global uncertainties, openly endorsed China’s developmental trajectory as a learning model, and emphasized reform, infrastructure investment, and inclusive growth as India’s path forward. This ability to appreciate others’ successes without insecurity reflected a mature, confident statesman.

When he spoke of Telangana, it was not with emotional pride, but with policy precision. The Single Window Industrial Policy, made a statutory right rather than an administrative promise, was presented as evidence of a new governance mindset. His phrase that Telangana’s single window was ‘Without Grills’ captured, in one stroke, the essence of administrative accountability and investor confidence.

What impressed global leaders was not the length of his speech, but its economy. Every sentence carried preparation behind it. As I observed closely, that apparent spontaneity was the product of rigorous internal discussions, data-backed clarity, and an acute awareness that, on such platforms, the Chief Minister speaks not merely as an individual, but as a brand ambassador of both state and country.

In retrospect, that WEF engagement symbolized KCR’s larger approach to leadership: rooted locally, informed historically, but articulated globally. He never saw Telangana as an inward-looking project. He saw it as a confident participant in the world economy, self-assured enough to invite comparison, learning, and partnership. That global poise, quietly practiced rather than loudly advertised, remains one of the most defining impressions of his leadership.

Administratively, KCR’s style was often misunderstood. He was firm, sometimes uncompromising, but rarely arbitrary. In review meetings, irrespective of hierarchy, he listened attentively, asked penetrating questions, and subtly guided rather than dictated. Implementation was left to domain experts, but accountability was non‑negotiable. His belief was simple: politics was a task, not a game. Compromise was acceptable when it served public interest, but dilution of core objectives was not.

History is often unkind in the short term. Like Winston Churchill, who led Britain to victory in World War II only to face electoral defeat soon after, KCR too experienced the paradox of governance: achievement does not always translate into immediate electoral reward. Yet KCR himself appeared philosophically prepared for this. He treated triumph and disaster with near‑equanimity, believing that failure is often only suspended success.

As I conclude this chapter, I remain convinced that ‘making a difference’ is the defining signature of KCR’s public life. Whether in movement politics, governance, or national articulation, he altered the trajectory of Telangana in ways that will endure beyond electoral cycles. The Telangana Development and Welfare Model he placed before the nation deserves objective study, critical refinement, and continuity, irrespective of which party governs.

Underlying all these dimensions was a deeper philosophical conviction that guided KCR’s public life, that, extraordinary individuals alone make a decisive difference at critical historical moments. He appeared to subscribe instinctively to George Bernard Shaw’s belief that while ordinary people adapt to the world, extraordinary individuals adapt the world to themselves. This was evident in his approach to governance, where politics was never treated as a game of tactics, but as a task demanding moral clarity, institutional strength, and long-term outcomes.

His emphasis on land reforms and survey–settlement represented, in that sense, a second dawn of structural reform comparable to the transformative phase associated with PV Narasimha Rao. Equally telling was his conscious effort to strengthen Panchayati Raj institutions, recalling Jawaharlal Nehru’s conviction: shaped through SK Dey, that, real democracy must be anchored in empowered villages. KCR’s practice of inviting eminent Telanganites from national and global institutions to serve the state reflected this same institution-building instinct.

His admiration for Lee Kuan Yew was not about emulation, but about foundational leadership. Just as Singapore’s transformation is inseparable from its founding father, KCR’s imprint on Telangana is foundational rather than episodic. Schemes such as Dalit Bandhu and the Sheep Distribution Program were conceived not as welfare, but as instruments of durable wealth creation, restoring agency and dignity to historically marginalized communities.

Even in electoral defeat, KCR displayed a Churchillian equanimity, that, understanding that governance and history do not always move in electoral synchrony, and that failure is often only suspended success. For him, triumph and disaster were to be treated alike, without cynicism or self-pity. This is why the Telangana Development and Welfare Model he articulated deserves continuity and refinement irrespective of the party in power, for it represents not a partisan experiment, but a statesman’s attempt to alter the developmental trajectory of a society.

Time will deliver its final verdict. My purpose here is more modest: to record, as faithfully as memory and conscience permit, the portrait of a leader who understood his state like the back of his palm, carried history within him, and governed with a rare blend of vision, resolve, and restraint. In that sense, this chapter does not merely end a professional phase; it closes a long arc of observation, learning, and witness.

{{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}}

 

Confluence of Sanatana Wisdom and Living Tradition ...... Maha Shivaratri at Dr Satya Sindhuja’s Residence : Vanam Jwala Narasimha Rao

Confluence of Sanatana Wisdom and Living Tradition

Maha Shivaratri at Dr Satya Sindhuja’s Residence

Vanam Jwala Narasimha Rao

(February 16, 2026)

Maha Shivaratri, the sacred night of spiritual awakening, assumes deeper meaning only when devotion transcends ritual and transforms into lived experience. On this year’s sacred occasion of Maha Shivaratri auspicious evening on February 15, till the next day early hours, at the Mokila village residence of Dr Satya Sindhuja in Shankarpally Mandal on the outskirts of Hyderabad, what unfolded was not merely a religious ritual observance, but a profound coming together of an intimate, meaningful, and spiritually elevating gathering that blended philosophy, devotion, scholarship, science, culture, affection, and collective divine elevation.

Our family too attended as privileged invitees, and arrived at her residence punctually, unaware that the evening would leave such a lasting impression not merely for its ritual sanctity but for its human warmth. Dr Satya Sindhuja, has been a compassionate exponent of the ‘Chakra Siddh Holistic Healing Tradition.’ The ambience of the evening reflected the very architecture of the house itself, which deserves exclusive mention. Constructed in alignment with traditional architectural principles, it allows the rays of the sun and moon to enter at specific ordained angles while remaining protected from natural disturbances.

There was an unmistakable harmony between structure and spirit: an environment that subtly prepared the mind for reflection even before the rituals commenced, yet comfortably aligned with contemporary sensibilities. It was here that devotion became dialogue, ritual became reflection, and hospitality became a silent yet powerful spiritual teaching in itself. Though Dr Satya Sindhuja became known to me only recently through my daughter Prema, in a short time we grew into close family friends. Though much younger in age, we affectionately address her as ‘Amma’ and she reciprocates with the same warmth, and even more.

What began as an invitation extended to family and close associates, through my daughter Prema widely known through her digital platform ‘Prema The Journalist,’ gradually unfolded into an immersive journey through Maha Nyasa, Rudra Abhisheka, Reflective Dialogue, Philosophical Exploration, and Heartfelt Human Bonding. The gathering that included my brother-in-law Dr AV Manohar Rao with his wife Usha, I, my wife Vijayalakshmi, and daughter Prema, was diverse in age, profession, experience, as well as, united by a shared reverence for Sanatana Dharma with an eagerness to listen, reflect, and engage.

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

Among the foremost contemporary exponents of this rare and lineage-based healing tradition is Dr Satya Sindhuja, founder of the ‘Chakra Siddh Healing Centre.’ Belonging to what she describes as the 36^th generation of an inherited knowledge stream, she represents a living bridge between scriptural wisdom and practical application. Her training, passed down through familial lineage and guided by experiential discipline rather than mere textual study, reflects the classical Indian model of Traditional Guru-Parampara: transmission through lived experience.

Central to her philosophy is the belief that the human body possesses an intrinsic capacity to heal itself when obstructions in Pranic (vital energy) flow are removed. Unlike approaches that rely predominantly on pharmaceuticals or invasive methods, ‘Chakra Siddh Healing’ emphasizes subtle energy correction through disciplined touch, breath awareness, conscious movement, and internal alignment. It recognizes the layered structure of human existence: the physical, Vital, mental, intellectual, and bliss covers, and thus, works toward restoring coherence across these planes.

Dr Sindhuja articulates that many chronic ailments arise not merely from physical dysfunction but from energetic imbalances embedded within these subtle layers. By decoding stored impressions within the body’s cellular memory and identifying the precise locus of energy stagnation, healing can be facilitated without over-dependence on medication. However, she does not reject modern medicine; rather, she views it as complementary, particularly in acute or emergency contexts.

Her emphasis remains on empowering individuals to understand their own bodies, cultivate disciplined living, practice gratitude, and align their lifestyle with principles long articulated in the Vedas, Upanishads, Shiva Samhita, and Yogic Sciences. For Dr Sindhuja, healing is not an act of miracle but of method, and not magic, but mastery of awareness. It demands preparedness, receptivity, and disciplined practice from the seeker. Ultimately, ‘Chakra Siddh Healing’ is presented not merely as therapy but as a transformative life science: a path toward self-knowledge, resilience, and conscious living rooted in India’s enduring spiritual heritage.

From the very moment of arrival, what stood out was the gracious hospitality of Dr Sindhuja. Each guest was personally received with attention and sincerity. When my cousin, who has knee discomfort and arrived with the help of a wheelchair, she ensured with genuine concern that she was comfortably seated. At one point, noticing strain in prolonged seating, Dr Sindhuja herself arranged additional cushions. Later during the Abhisheka proceedings, she thoughtfully moved ritual items closer to ensure ease and convenience. These gestures, reflected a depth of sensitivity that cannot be manufactured, but it arises from character.

Approximately fifty invitees gathered that evening: spanning ages from the twenties to beyond eighty-five. The group included Vedic priests, musicians, singers, film directors, doctors, dentists, beneficiaries of healing practices, close relatives, and long-standing well-wishers. It was not a congregation assembled for display, but a circle brought together by mutual respect and shared reverence. Dr Sindhuja’s attentiveness on every guest was not brief, but throughout the evening she repeatedly checked on everyone’s comfort before serving, while serving, and even after serving a simple yet delicious Flour-Based Pulihora. As a professional in Public Relations, I was both impressed and educated. She repeatedly enquired about everyone’s comfort.

Soon, attention shifted to the arrival of the revered scholar Vishvanath, affectionately addressed as Guruji. In a gesture symbolizing humility and collective respect, Dr Sindhuja led all the guests to the corridor to receive him. Introductions were made with thoughtful detail. Each person’s achievements and background were carefully presented. Guruji too interacted with each invitee, inquiring about their profession and interests. When my daughter was introduced and her journalistic contributions explained, he engaged her in a meaningful exchange and later presented her with an imprint of Goddess Lakshmi, which was first sanctified during the Abhisheka before being returned to her, which was a moment both symbolic and affectionate.

As conversations settled, the night deepened, and the sacred hour advanced, the atmosphere gradually shifted from cordial exchange to contemplative silence amidst chanting of Vedic Mantras. The commencement of Maha Nyasa thus, signaled the true spiritual threshold of the night. The rhythmic intonations of the Vedic priests began to fill the hall, their voices neither hurried nor ornamental, but measured and resonant. The syllables of the Rudram reverberated through the space with a cadence that seemed to transcend mere sound. The gathering instinctively grew silent. Conversations dissolved.

Maha Nyasa, as explained briefly for those less familiar, is a profound internal purification, and a process by which the aspirant symbolically consecrates the body as the abode of the Divine before invoking Shiva through Rudra Abhisheka. The priests performed the ritual with disciplined synchronization, invoking the various aspects of Rudra while sanctifying the atmosphere. When the Rudra Abhisheka commenced, the Shiva Lingam became the focal point of collective attention. Offerings of water, milk, curd, honey, sandal paste, Bilva leaves, and sacred ash were poured in sequence, each accompanied by precise Vedic mantras. The Abhisheka was performed not only by the priests but also by members of the family.

As the Abhisheka concluded and the final offerings were placed with reverence, Guruji gently steered the gathering into a more nuanced philosophical reflection. It was at this juncture that the deeper significance of Shivaratri began to unfold in discussion. Guruji, after Maha Nyasa and Rudra Abhisheka, shared his insights on subjects ranging from Quantum Physics to Advaita, Visistadvaita, Dvaita philosophies, Sanatana Dharma, Upanishads, and the Vedas. The subjects transformed lucid and easily understandable manner, only when it became participatory and as an interactive session lasting about forty-five minutes. Guruji spoke not from a podium but from within the circle, seated among the invitees.

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

Misconceptions about Adi Shankara, that, he was opposed to Buddhism in hostility, instead of his corrected philosophical deviations were addressed. Interestingly the legend of Shankara’s lifespan, from 8 to 16 to 32 years, by Lord Shiva and Ved Vyasa respectively, irrespective of its veracity, and his destined Vedic mission were underscored. It was also clarified that Shankara did not preach rejection of wealth, but detachment from greed.

An elaborate discussion followed on harmonizing modern science with ancient philosophical thought. Metaphysics with physics were connected, and was explained as to how Upanishadic wisdom underlies much of later philosophical development. It was observed that the three great Indian philosophical systems: Advaita, Visistadvaita, and Dvaita, all evolved in complementary ways. Even the Bhagavad Gita was described as having its roots in Upanishadic thought. Further references included Brahma Sutras, Veda Vyasa’s division of the Vedas, karma, and jnana doctrines, Bhaja Govindam, and the encounter between Adi Shankara and the Chandala interpreted as a moment of spiritual awakening.

The dialogue that followed was remarkable for its breadth. Questions emerged organically. Some relating to scriptural references, others to contemporary life. A discussion surfaced regarding the seeming tension between science and spirituality. The session observed that modern physics, in its exploration of subatomic reality, increasingly recognizes the primacy of energy over matter, a notion long articulated in our metaphysical texts. Participants contributed their perspectives.

It was during this contemplative exchange, two timeless verses of Bummera Potanna were recalled. First verse affirming the omnipresence of the Divine, suggesting that the Supreme pervades all that is seen and unseen. The recitation deepened the collective mood. The idea that the Divine is not distant but immanent, present in every atom, every being, every breath, seemed to resonate palpably within the gathering. The second verse that was recalled was a poetic expression dissolving the sense of separation between the individual and the universal. The verse, rendered with devotion, seemed to bridge poetry and philosophy, emotion, and inquiry. It comprehended that the Divine is to be recognized through insight.

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

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

Meanwhile, in a lighter interlude, someone quietly checked the progress of the ongoing India-Pakistan T20 match, an unmistakable reminder that while metaphysics was being contemplated within, the world outside remained animated by its own dramas. The gentle acknowledgment of that contrast evoked soft smiles that, spirituality and sport coexisted without contradiction. Life, after all, contains multitudes. It was a great relief for cricket lovers there when the last wicket of Pakistan fell and India was victorious.

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

As the sacred chants subsided and philosophical deliberations gently dissolved into informal exchanges, the night seemed reluctant to conclude. The Abhishek waters had sanctified the Shiva Lingam, but more significantly, the shared reflections had stirred minds and hearts alike. Ancient wisdom met modern inquiry; metaphysics conversed with physics; devotion embraced reason. The two timeless verses of Bummera Potanna echoed as silent anchors to the evening’s essence, affirming the omnipresence of the Divine and dissolving doubts about separation. A shared humanity beyond distinctions of status, scholarship, age, or achievement remained for a while, in that sacred space, under the grace of Shiva, and affection of Dr Satya Sindhuja.

And as we finally prepared to depart around 2 AM what touched our hearts most profoundly was ‘AMMA’ Dr Satya Sindhuja’s gracious gesture of personally coming all the way out from inside the house, at that late hour and early dawn moment, to our car to see us off. It was not a mere courtesy, but it was an embodiment of the very values the evening stood for: affection without formality, respect without hierarchy, and hospitality without measure. 

For that thoughtful act, we remain deeply grateful to AMMA. It was not merely a celebration of Maha Shivaratri. It was a lived affirmation that Sanatana Wisdom continues to breathe, evolve, and illuminate, through people who embody it. To be more precise, we participated in a thoughtful dialogue that transformed into a seamless six-hour experience as a confluence of Sanatana Wisdom and Living Tradition. The Live Wire behind all this is none other than Dr Satya Sindhuja, the compassionate exponent of the ‘Chakra Siddh Holistic Healing Tradition.’ 

శివకేశవుల జీవాయుథ పోరాటం- బాణాసుర ఘట్టం ..... శ్రీ మహాభాగవత కథ-73 : వనం జ్వాలా నరసింహారావు

 శివకేశవుల జీవాయుథ పోరాటం- బాణాసుర ఘట్టం

శ్రీ మహాభాగవత కథ-73

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (ఫిబ్రవరి 16, 2026)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

శ్రీ మహాభాగవతం, దశమ స్కందం ఉత్తర భాగంలో బాణాసుర ఘట్టం అత్యంత మనోహరంగా, ఆహ్లాదకరంగా రచించారు పోతన.  ఈశ్వర వరప్రసాది అయిన బాణాసురుడి కథ అత్యంత కమనీయంగా ఉంటుంది భాగవతంలో. ఇందులో శ్రీకృష్ణుడు (విష్ణువు, శ్రీహరి, కేశవుడు), శివుడు ఒకానొక సందర్భంలో ‘శివజ్వరం’, ‘వైష్ణవజ్వరం’ అనే రెండు జీవాయుథాలను ఒకరి మీద మరొకరు ప్రయోగించుకుంటారు. చివరకు కథ సుఖాంతం అవుతుంది. 

 బలి చక్రవర్తి నూర్గురు కుమారులలో మొదటివాడు బాణుడు. అతడు అఖండ శివ భక్తుడు. అతడు శివుడిని ప్రార్థించి, ఆయన వరం కోరుకొమ్మంటే, తన పురం కోట వాకిటి ముందు కావలిగా ఉండి, తనను అహర్నిశలు రక్షించాలని అడిగాడు. బాణుడి కోరిక మన్నించిన పరమ శివుడు, పార్వతీదేవితో సహా, విఘ్నేశ్వరుడు, కుమారస్వామి వెంటరాగా, ప్రమథ గణాలను తీసుకుని బాణుడి నివాస స్థలమైన శోణపురం కోటవాకిటిలో రక్షకుడిగా నివాసం ఏర్పరుచుకున్నాడు. తనతో పోరాడగలిగే శక్తి సామర్థ్యాలు ఉన్నవారెవరైనా వున్నారా అని అహంకారంతో శివుడుని అడిగాడు బాణుడు ఒకనాడు. బాణుడి జెండా ఎప్పుడైతే అకారణంగా నేలకూలుతుందో అప్పుడు జరగబోయే యుద్ధంలో అతడి వేయి చేతులు నరకబడుతాయని, ఆయన గర్వం కూడా అణగారుతుందని చెప్పాడు శివుడు. అప్పటి నుంచీ ఆ సమయం కోసం ఎదురు చూడసాగాడు బాణుడు.  

బాణుడికి ఉషాకన్య అనే కూతురు ఉన్నది. ఆమె అతిలోక సౌందర్యవతి. ఆమెకు ఒకనాడు నిద్రలో ఒక మంచి కల వచ్చింది. ఆ కలలో అసమాన సౌందర్య వంతుడైన రుక్మిణీ-శ్రీకృష్ణుడి మనుమడు, ప్రద్యుమ్నుడి కుమారుడు, అనిరుద్ధుడు ఆమెను కలిసి సుఖించినట్లు ఆమె భావించింది. అతడి కోసం తపించ సాగింది. ఆమె స్నేహితురాలు, బాణుడి మహామంత్రి కూతురు చిత్రరేఖ తన నేర్పరితనంతో ఎందరివో రూపురేఖా చిత్రాలను గీచి ఆమెకు చూపించింది. అందులో అనిరుద్ధుడి చిత్రాన్ని గుర్తుపట్టింది ఉషాకన్య. అతడే తన మానధనాన్ని దోచుకున్న దొంగ అని చెప్పింది. చిత్రరేఖ తనకు తెలిసిన విద్యతో అతడి గురించిన వివరాలన్నే చెప్పింది స్నేహితురాలికి. తను త్వరగా వెళ్లి అనిరుద్ధకుమారుడిని ఉషాకన్య దగ్గరికి తీసుకువస్తానని హామీ ఇచ్చింది.

ఇలా చెప్పిన చిత్రరేఖ ఆకాశగమనంలో శ్రీకృష్ణుడి పట్టణానికి వెళ్లింది. మారువేషంలో రాత్రివేళ ద్వారకా నగరంలో ప్రవేశించింది. అనిరుద్ధుడు తన గదిలో హంసతూలికా తల్పం మీద అలసిపోయి నిద్రపోవడం చూసి అతడిని సమీపించింది. తన యోగమహిమతో అతడిని ఎత్తుకుని మనోవేగంతో ఉషాకన్య నివసించే మందిరానికి చేరుకొని ఆమె పాన్పుమీద అనిరుద్ధుడిని పడుకోబెట్టి వెళ్లిపోయింది.

కొంతసేపటికి అంతఃపురంలో, ఉషాకన్య మందిరంలో నిద్రిస్తున్న అనిరుద్ధుడు నిద్ర మేల్కొని ఉషాకన్యను చూశాడు. విషయం అర్థమైంది. ఆమెను కౌగలించుకుని, సరసమైన మాటలతో వినోదపర్చి, మదన క్రీడలో ఆమెతో సుఖించాడు. రాత్రి-పగలు అనేది తెలియకుండా వారిద్దరూ భోగాలాలసులై కొంతకాలం సుఖించారు. వారి సంతోషానికి చిహ్నంగా ఉషాకన్య గర్భం దాల్చింది. పరిచారికలకు విషయం అర్థం కాలేదుకాని, ఆమె గర్భందాల్చిన సంగతి అర్థమైంది. బాణాసురుడికి ఈ విషయం చెప్పారు. కోపోద్రిక్తుడైన బాణాసురుడు అనిరుద్ధుడిని నాగాపాశంతో బంధించాడు. కారాగారంలో పెట్టాడు. సరిగ్గా అదే సమయంలో పెద్ద సుడిగాలి వీచి బాణుడి విశాలమైన ధ్వజం కూలి నేలమీద పడింది. తనకు సరైన జోడీతో యుద్ధం జరగ బోతున్నదని బాణుడు సంతోషించాడు.

నారదుడి ద్వారా ఈ విషయమంతా తెలుసుకున్న కృష్ణుడు ఒక శుభ ముహూర్తాన బాణాసురుడి మీదికి దండయాత్రకు బయల్దేరాడు. వెళ్లీ-వెళ్లగానే శోణపురం నగరాన్ని ధ్వంసం చేసింది యాదవ సైన్యం. శ్రీకృష్ణుడి దండయాత్ర తెలుసుకున్న బాణాసురుడు ఆయన మీదకు యుద్ధానికి వెళ్లాడు. ఆయన నగరానికి రక్షకుడుగా కాపలా వున్న పరమ శివుడు బాణుడు యుద్ధానికి వెళ్లడం చూశాడు. బాణుడికి సహాయంగా ఆయన కూడా రణరంగానికి తరలి వెళ్లాడు. శివుడు, కృష్ణుడు ఒకరితో మరొకరు తలపడ్డారు. అయితే కృష్ణుడి శౌర్య ప్రతాపాలను శివుడు సహించలేకపోయాడు. చివరకు బ్రహ్మాస్త్రాన్ని కూడా శ్రీకృష్ణుడి మీద ప్రయోగించాడు శివుడు. దాన్ని శ్రీకృష్ణుడు అద్భుతంగా ఉపశమింప చేశాడు. వెంటనే శివుడు వాయువ్యాస్త్రాన్ని ప్రయోగించాడు. దాన్ని పర్వతాస్త్రంతో తుంచి వేశాడు కృష్ణుడు. ఆ తరువాత వేసిన ఆగ్నేయాస్త్రాన్ని కూడా ఐంద్ర బాణంతో రూపుమాపాడు. మహేశ్వరుడు కోపం ఆపుకోలేక శ్రీకృష్ణుడి మీద పాశుపతాస్త్రాన్ని సంధించి ప్రయోగించాడు. నారాయణాస్త్రాన్ని వేసి పాశుపతాస్త్రాన్ని  వెనుకకు మరలించాడు శ్రీకృష్ణుడు. తన అస్త్రాలన్నీ నిష్ఫలం కావడంతో ఉత్సాహాన్ని కోల్పోయిన శివుడి మీద శ్రీకృష్ణుడు సమ్మోహనాస్త్రాన్ని వదలడంతో ఆయన సోలిపోయాడు. నందీశ్వరుడి మూపురం మీద వాలిపోయాడు శివుడు.

తక్షణమే శ్రీకృష్ణుడు వీరవిహారం చేస్తూ బాణాసురుడి సమస్త సైన్యాన్ని పరిమార్చాడు. ఇలా జరగడంతో క్రోధావేశంతో బాణాసురుడు తన రథాన్ని కృష్ణుడి మీదకు తోలాడు. కృష్ణుడితో గర్వం కొద్దీ తలపడ్డాడు తన వేయి చేతులతో. అయితే అతడు బాణ ప్రయోగం చేసే లోపునే కృష్ణుడు బాణుడి రథసారథిని చంపి, రథాన్ని ముక్కలు ముక్కలుగా చేశాడు. కృష్ణుడి అఖండ పరాక్రమానికి బాణాసురుడు భయపడిపోయాడు. నిశ్చేష్టుడై నిలబడిపోయాడు. తనకు జరిగిన అవమానానికి రాచనగరులోకి పారిపోయాడు. 

సరిగ్గా ఆ సమయంలోనే శివ-కేశవుల మధ్య ‘జీవాయుథ యుద్ధం’ చోటు చేసుకుంది. మూడు తలల, మూడు పాదాల, భయంకరాకారం కలిగి, కోపావేశంతో ‘శివజ్వరం’ (శివుడి జీవాయుథం) కృష్ణుడి దగ్గరకు వచ్చింది. అలా వచ్చిన దాన్ని చూసిన కృష్ణుడు ఒక నవ్వు నవ్వాడు. వెంటనే (తన జీవాయుథమైన) ‘వైష్ణవజ్వరాన్ని’ ‘శివజ్వరం’ మీదికి ప్రయోగించాడు. శివవైష్ణవ జ్వరాలు రెండూ తమ బలాన్ని, శక్తిని, శౌర్యాన్ని, ప్రతాపాన్నీ ప్రదర్శిస్తూ ఘోరంగా యుద్ధం చేశాయి. భయంకరమైన వైష్ణవజ్వరం ముందు శైవజ్వరం ఓడిపోయి పారిపోయింది. వైష్ణవజ్వరం అంతటితో ఆగకుండా శైవజ్వరం వెంట పడి మరీ తరిమి కొట్టింది.

అలా తరుముతుంటే శివజ్వరానికి పారిపోవడానికి ఏ దిక్కూ కనబడలేదు. దాంతో దానికి ప్రాణభీతి పట్టుకుని, కృష్ణుడి పాదాలమీద పడి తన్ను కాపాడమని వేడుకుంది. కృష్ణుడిని అనేక విధాల స్తుతించింది. అవ్యయడివి అనీ, పాపరహితుడివి అనీ, ఈశ్వరుడివి అనీ, సృష్టి-స్థితి-లయ కారకుడివి అనీ, పరబ్రహ్మ స్వరూపిడివి అనీ, ఆదిమధ్యాంతరహితుడివి అనీ అనేక విధాల స్తుతించి ‘నీవే శరణు నాకు’ అని వేడుకుంది శివజ్వరం. ఆ స్తోత్రానికి కృష్ణుడు-విష్ణుమూర్తి-శ్రీహరి ప్రసన్నమైనాడు. తన శరణు జొచ్చింది కాబట్టి తన వైష్ణవజ్వరం దాన్ని బాధించదని చెప్పాడు. ఇంకా ఇలా అన్నాడు: “ఎవరైనా ఈ శైవ-వైష్ణవ జ్వర వివాదాన్ని, శివజ్వరం శరణు కోరిన విధానాన్ని, మనస్సులో తలిస్తే వారికి చలిజ్వరం కాని, ఉష్ణజ్వరం కాని రావు”. ఇలా శ్రీకృష్ణుడు చెప్పగానే ఆ శివజ్వరం అనే జీవాయుథం పరమానందంతో పరమాత్ముడికి సాష్టాంగ నమస్కారం చేసి  వెళ్లిపోయింది. 

“ఇక్కడ శివకేశవ భేదాలు చూపించారని అనుకోవడం పొరపాటు. ‘శివాయ విష్ణురూపాయ’ అనే మాట యజుర్వేదంలో  కనిపిస్తుంది. ఇది శివకేశవుల అభేదాన్ని తెలియచేస్తుంది. ‘శివ’ శబ్దానికి త్రిగుణాతీతుడు, శుభస్వరూపుడు అనే అర్థాలున్నాయి. ‘విష్ణు’ అంటే వ్యాపించినవాడు. త్రిగుణాతీతమైన, మంగళకరమైన ఈశ్వర చైతన్యం ‘శివుడు’ కాగా, విశ్వమంతా వ్యాపించితే ‘విష్ణువు’ అవుతుంది. అదే ‘శివాయ విష్ణురూపాయ’. శివకేశవులకు, శివపురాణం అనీ, విష్ణుపురాణం అనీ ప్రత్యేక పురాణాలు ఉన్నప్పటికీ వారిరువురి అర్థం తెలిస్తే భేదభావం ఉండదు. భగవంతుడు కలహించడు. కలహం మతవాదుల మధ్యనే. ‘చేతులారంగ శివుని పూజించడేని’, ‘నోరు నొవ్వంగ హరికీర్తి నుడువడేని’ అని అంటారు. అంటే: చేతులారా శివుని పూజించి, నోటితో హరికీర్తన చేయమంటూ పోతన పద్యకవితలోని అంతరార్థం ఇదే. శివుడు శ్రీరామనామరసికుడు, విష్ణు వల్లభుడు. ఒకరినొకరు గౌరవించుకున్నారంటే అర్థం, ఒకరికంటే ఇంకొకరు తక్కువనీ, ఎక్కువనీ కాదు. ఇద్దరూ సమానమేననీ, లోక నిర్వహణ కోసం రెండుగా వ్యక్తమైన ఒకే తత్త్వమని అర్థం”.    

ఇదిలా వుండగా యుద్ధరంగం నుండి పారిపోయిన బాణాసురుడు మరింత బలం చేకూర్చుకుని దివ్యాయుదాలను ధరించి, మళ్లీ యుద్ధం చేయాలన్న ఆలోచనతో, పట్టుదలతో కదన రంగానికి వచ్చాడు రెండో సారి. వచ్చీరావడంతోనే కృష్ణుడితో తలపడ్డాడు. కృష్ణుడు ఆలశ్యం చేయకుండా తన సుదర్శన చక్రాన్ని బాణాసురుడి మీద ప్రయోగించాడు. అది పోయి బాణుడు వేయి చేతులలో నాలుగు మాత్రం మిగిల్చి మిగిలిన వాటన్నింటినీ నరికి వేసింది. సుదర్శన చక్రం అలా బాణుడి చేతులు నరికి వేయగానే అతడి మీద వాత్సల్యం వున్న పరమేశ్వరుడు కృష్ణుడి దగ్గరకు వచ్చి, ఆయన్ను స్తోత్రం చేశాడు పలుపలు విధాలుగా. శ్రీహరి-శ్రీకృష్ణుడు శివుడిని అభినందించి, ఆయన కోరికేదో చెప్పమన్నాడు. ఆయన ప్రియ భక్తుడైన బాణుడిని చంపడం లేదన్నాడు. అదే తన కోరికగా శివుడు చెప్పాడు. తదనంతరం బాణాసురుడు శోణపురానికి పోయి తన కుమార్తె అయిన ఉషాకన్యకు, అనిరుద్ధుడికి బంగారు ఆభరణాలు ఇచ్చి, ఇద్దరినీ తీసుకువచ్చి శ్రీకృష్ణుడికి అప్పగించాడు.

ఆ తరువాత శ్రీకృష్ణుడు ద్వారకానగరానికి బయల్దేరాడు. అనిరుద్ధుడిని ముందు పెట్టుకుని ద్వారకకు చేరాడు. వారందరికీ బ్రాహ్మణోత్తములు శుభాశీస్సులు అందించారు. శ్రీకృష్ణుడు నిజనివాసంలో సుఖంగా కాలం గడిపాడు.   

(బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

KCR Endorses Cooperative Federalism with Strong States, Strong Centre ...... KCR’s Welfare Architecture Reflected a Cradle-to-Grave Approach : Vanam Jwala Narasimha Rao

 KCR Endorses Cooperative Federalism

with Strong States, Strong Centre

KCR’s Welfare Architecture 

Reflected a Cradle-to-Grave Approach

Vanam Jwala Narasimha Rao 

The Hans India (February 15, 2026)

{{Budgets were treated by KCR, not merely as financial statements but as instruments of communication, a lesson that every CM must learn. His welfare architecture reflected cradle-to-grave approach, grounded in the principles of equality of opportunity, equitable distribution, and the State’s responsibility towards those unable to access even the minimum conditions for a dignified life. He emphasized the need to replace the mindset of ‘Government gives and people take’ with a purposeful approach: ‘how the Government could serve people better than before.’}}-Editor’s Synoptic Note

It was on November 29, 2009, K Chandrashekhar Rao (KCR) who by then for over 10 years spearheading a peaceful Separate Telangana State Movement, launched a fast-unto-death, demanding formation of the State without further delay. On December 9, responding positively, Union Home Minister P Chidambaram announced that, ‘The process of forming the state of Telangana will be initiated.’ On October 3, 2013, the Union Cabinet approved creation of Telangana. Parliament passed the Bill in Lok Sabha on February 18, 2015, exactly, a day after KCR’s 60^th Birthday, and in Rajya Sabha on February 20.

Consequent to President’s assent, June 2, 2014 was confirmed as the ‘Day of Reckoning’ for formation of Telangana.

Throughout this phase, I publicly articulated my views, participated in television debates, and wrote articles. After TRS secured majority of seats in the Assembly Elections, KCR sworn in as First Chief Minister (CM) of Telangana on June 2, 2014.

On June 19^th, I officially joined as the first Chief Public Relations Officer (CPRO) to the first CM, a role I continued uninterrupted for 114 months until December 3, 2023, marking a record in that position. Before assuming charge as CPRO to CM KCR, my professional life had already entered a phase that ran parallel to, and often intersected with, history in the making and itself taking a dramatic turn.

IN MY VERY FIRST MEETING with KCR on June 17, 2014, pending Government Orders, which were in routine process, I had the privilege of learning an early and enduring lessons in, how a Chief Minister must articulate the vision of a new State. Telangana, he said, did not merely require administration, but it needed to be ‘Reinvented and Reoriented.’

That articulation was not rhetorical. Over the next ten years, through continuous review meetings that covered every sector of governance and welfare, I watched this vision translate into practice, exhibiting an unparalleled commitment. 

KCR defined, designed, and delivered ‘what the young state needed’ during the ten years of his governance, in two terms. He ensured their execution with consistency and purpose. In this process, I found myself involved, directly or indirectly, actively, or passively, at different stages of decision-making. Nevertheless, KCR adopted a ‘Distinctive Leadership Strategy’ when circumstances demanded. On select occasions, he chose to keep decisions confined to himself until the moment of public announcement.

From this close association, I learnt how a comprehensive and integrated policy framework must precede governance. KCR insisted that overall development could not be achieved through isolated initiatives. Inclusive growth, as he defined it, was not limited to economic expansion but extended to empowerment across social sections. Industrialization was viewed as the key driver for higher and sustainable growth, while equal emphasis was placed on maintaining ecological balance and environmental protection. Agriculture received focused attention.

Schemes and programs were not merely announced by KCR, but they were meticulously implemented through time-bound action plans aligned with the needs and aspirations of the people. In this sense, his leadership qualities closely matched the attributes described by Jim Collins in his book on Leadership, Good to Great, marked by clarity of purpose, disciplined execution, and long-term institutional thinking. I understood from KCR how crucial the planning stage was, especially, in the preparation of budgets that resulted in the significant increase of state’s wealth due to fiscal prudence.

Budgets were treated by KCR, not merely as financial statements but as instruments of communication, a lesson that every CM must learn. His welfare architecture reflected cradle-to-grave approach, grounded in the principles of equality of opportunity, equitable distribution, and the State’s responsibility towards those unable to access even the minimum conditions for a dignified life. He had done away with obsolete schemes and emphasized the need to replace the mindset of ‘Government gives and people take’ with a purposeful approach: ‘how the Government could serve people better than before.’

His grasp of irrigation systems and capacity for re-engineering projects was incomparable. KCR’s Power-Point presentation in the State Assembly on March 31, 2016, outlining this vision, stands out in my memory as a landmark moment, with contemporary history unfolding within the framework of independent India.

In Administrative and Survey Settlement Related Land Reforms, KCR reminded Salar Jung of the Nizam Era and PV Narasimha Rao. His depth of knowledge of concept, evolution, and administrative logic of districts was striking.

What struck me most was the sincerity and complexity with which the whole exercise to assess, survey, verify, correct, and correlate land records across the State was approached. It reflected his comprehensive understanding of land and revenue administration, as well as systems that have evolved over centuries, with the village as the foundational unit.

Arvind Subramanian, the internationally renowned economist and then Chief Economic Advisor to the Government of India, described Telangana’s land records updating program as the ‘Heart of Good Governance’ and remarked that it merited study as a case at Harvard University.

KCR endorsed the concept of Collaborative Federalism and a Strong Centre co-existing with Strong States, as articulated by the Punchhi Commission. At the same time, he argued persuasively for further strengthening States through greater devolution of financial resources, reflecting his belief that cooperative federalism must be matched by fiscal empowerment.

The first-ever large-scale sheep distribution scheme launched by KCR, dressed in a Gongadi, wearing a crimson-red turban, and playing the Oggodolu like a traditional shepherd in a manner that was both symbolic and transformative, was simply Great. Over time, it significantly enhanced incomes and social standing, making the Yadava community among the most prosperous pastoral groups in the country. On that day, I could not help but describe him as a ‘Good Shepherd.’

The Rythu Bandhu scheme attracted attention far beyond Telangana and received strong endorsement from eminent economists. The scheme was widely analyzed and praised. Arvind Subramanian described Rythu Bandhu as a social and agricultural policy template, characterizing it as an embryonic Universal Basic Income (UBI), or more precisely, an embryonic Quasi-Universal Basic Income (QUBI). He suggested that it could well represent the future of agricultural policy in India.

KCR had the wisdom of economy and was fully conscious of the sectors where benefits from the investments were the highest. He demonstrated a clear understanding of sectors where public investment yielded the highest long-term returns, while remaining equally conscious of the need to allocate resources to meet the basic welfare requirements of the poor and vulnerable. He left no stone unturned in steering the State toward stabilizing and advancing the vision of a ‘Golden Telangana.’

His characteristic combination of conventional and contemporary leadership of the highest order, marked by statesmanship, vision, multifaceted qualities, and deep commitment, along with his decision-making process rooted in consensus, consultation, and rigorous review, together resulted in the conceptualization and implementation of people-oriented, welfare-driven, and development-focused schemes in Telangana.

His review meetings exemplified a rare blend of personal humility and professional expertise: Channeling determination toward building robust systems for long-term continuity; Providing clear vision, strategy, and direction; inculcating a culture of discipline across all levels of the bureaucracy-both political and official, to achieve breakthrough results; sharing rich experiences drawn from diverse fields, including discipline, challenges, and successes; and driving participants to deliver outstanding outcomes in both the short and long term.

Disseminating the essence of these deliberations through press releases was the responsibility of the Public Relations Team, led by me as CPRO to the Chief Minister. I had the opportunity to observe him closely and with admiration, particularly the manner in which he consistently demonstrated strong guidance and leadership capabilities.

In my close observation, this leadership model merits inclusion as a case study at institutions such as Harvard Business School, or any comparable global institution.

(My Ten Years Journey as First CPRO to First TG CM KCR)

AND

(On KCR 72^nd BIRTHDAY ON FEBRUARY 17, 2026, Happy Birthday to you Sir)