Professions, Checkered Career, and Lessons-16>>>> TENTH JOB AS LEAD PARTNER AND CONSULTANT IN (Ramalinga Raju's) EMRI-4: Vanam Jwala Narasimha Rao

 TENTH JOB AS LEAD PARTNER 

AND CONSULTANT IN EMRI-4

With Satyam Computers Ramalinga Raju 

and CEO Venkat Changavalli

Professions, Checkered Career, and Lessons-16

Vanam Jwala Narasimha Rao (October 15, 2026)

After assuming office for a second term, on the day following the swearing-in of the Council of Ministers, on May 26, 2009, and a day before departing for his visit to Israel, Chief Minister Rajasekhara Reddy asked us (CEO Venkat, myself, and a few other EMRI officials) to meet him to review the status of the services. Having understood the institutional and managerial difficulties that EMRI was facing, Rajasekhara Reddy personally telephoned the Chairman of the GVK Group, Dr GV Krishna Reddy, and requested him to provide funds to EMRI in a manner similar to how the then Chairman of Satyam Computers had done earlier, from the private sector.

GVK Reddy agreed. Consequently, EMRI was transformed into GVK EMRI. Acting on Rajasekhara Reddy’s direction, and in accordance with a resolution passed by the Board members at a meeting held at Taj Krishna Hotel, GV Krishna Reddy (GVK) assumed charge as Chairman of EMRI on the very same day. However, the developments that took place in the background of all this were closely connected to my role in PPP leadership as well. In the effort to bring in a ‘Donor’ to replace Ramalinga Raju as Chairman, there was no hardship that CEO Venkat and a few of us from EMRI, myself included, standing by him, did not endure.

Meanwhile, except for five or six among the ‘Honored Board Members’ invited by Raju, almost everyone else resigned one after another. It gave me a clear opportunity to understand who would stand by us in times of crisis and who would not. While operational expenses could somehow be managed through government funds, on the management side it had become impossible to pay the monthly salaries of senior staff, and by then salaries had been pending for three months. Even so, because of our faith in Venkat’s Leadership, none of us left the organization. But, a sense of disappointment began to set in among some.

Against this backdrop, on May 22, 2009, grim news arrived like a death knell. Piramal, the Mumbai-based group that had until then been expected to take over responsibility for EMRI, withdrew. Pointing out several shortcomings within the organization, both real and many perceived, Piramal categorically stated that it would not be possible for him to step into Raju’s position. We did everything necessary to address Piramal’s concerns, including my facilitating to take him to Finance Minister for confidence building. but to no avail. The only remaining hope was the prominent Hyderabad-based industrialist Dr GV Krishna Reddy. However, until then, he had not given any encouraging signals.

Even so, our hope did not die. Venkat felt that it would be ideal if a message came from the Chief Minister’s office asking us to meet him, without our having to request it. The efforts I made in my capacity of handling PPP responsibilities bore fruit. Just as hoped, Venkat received a call from the Chief Minister’s Secretariat, conveyed through the highly committed IAS officer Subrahmanyam, Chief Minister’s confident secretary, who was handling EMRI matters in the Chief Minister’s Office, summoning us for a review by the Chief Minister. That was the meeting the Chief Minister held just before leaving for Israel. Fresh in my memory!

As directed by the Chief Minister, in that meeting, Venkat called GVK and arranged to meet him that very evening (May 26, 2009), around four to five o’clock. After consulting us, Venkat astutely converted that meeting into a formal ‘Board Meeting.’ With EMRI’s founder Chairman Ramalinga Raju having resigned from his position, several eminent personalities, including former President APJ Abdul Kalam, who was serving as Chairman Emeritus, had stepped down.

In addition, among those who resigned were Rama Raju, Tarun Das, KV Kamath, Krishna Palepu, and Kiran Karnik. Only four members had not resigned. Along with CEO Venkat, the remaining five members, former McKinsey Managing Director Rajat Gupta, Carnegie Mellon University Professor Dr Raj Reddy, Lok Satta National Coordinator Dr Jayaprakash Narayan, and Suchitra Chairman Krishnam Raju, were invited by Venkat to the GVK office at Taj Krishna Hotel. Jayaprakash Narayan and Krishnam Raju attended the meeting in person, while the other two participated via conference call.

The meeting lasted for over an hour and a half. CEO Venkat briefed the Board Members on EMRI’s efforts over the previous four months, the GVK Group’s expression of readiness to support EMRI, Piramal’s interim display of interest and subsequent withdrawal, the details of the Chief Minister’s review meeting, and the specifics of the guidance he had given. Among the two or three EMRI officials present at the meeting, I was one. GV Krishna Reddy articulated his views with clarity.

He expressed his respect for EMRI as an institution, for the 108 Emergency Services, his admiration for Raju, the sincerity of the Chief Minister’s directives, and the necessity of continuing the PPP. He commended the efforts of EMRI CEO Venkat. He also requested Rajat Gupta, Raj Reddy, Jayaprakash Narayan, and Krishnam Raju, who had not resigned, to continue as Board members. He immediately assumed charge as the Chairman of EMRI and met the Chief Minister. The very next day, all the newspapers carried this news prominently. Ten days after Dr GV Krishna Reddy assumed responsibility as Chairman of the Governing Board, the Board met on June 3, 2009. Three distinguished individuals, were inducted as Board members.

Dr Abid Hussain, former Indian Administrative Service officer and former Ambassador of India to the United States, Dr Karthikeyan, former CBI Director and former Director General of the National Human Rights Commission, and A Ramakrishna, former Deputy Managing Director and former President of L and T, were invited by GVK to join the existing five members. From the GVK Group’s side, the Board was constituted with Dr GV Krishna Reddy as Chairman, his wife Mrs Indira Krishna Reddy as Vice-Chairperson, his son GV Sanjiva Reddy, and S Bhoopal as members. The name GVK was prefixed to EMRI, formally becoming GVK EMRI.

As evidence of the clear signals of organizational change, a few incidents that occurred during the ‘Integrators Review Meeting’ held on July 8, 9, and 10, 2009 may be cited. It was on this occasion that the new Chairman revealed his inner thinking for the first time. He stated openly and casually that there was no need to worry even if states like Rajasthan, which had become dissatisfied due to the change in management, withdrew from the EMRI 108 Emergency Services network.

For people like me (including Venkat), who had, in alignment with former Chairman Ramalinga Raju’s vision, worked tirelessly, overcome numerous challenges, and painstakingly convinced both officials and non-officials in various states to bring them into the EMRI network, the pain of even a single such hard-earned state withdrawing is beyond words. That such a great personality could, with a single remark, say ‘Let it go if it goes’ in such an immature manner was something I have not been able to forget even to this day. I felt like resigning and leaving that very day. For reasons rooted in my past experiences, however, I paused. I held back. I took a step backward.

Among those who worked day and night for the growth of EMRI and later left it, the first person who must be remembered is Dr Anil Jampala. Anil earned a PhD in Electrical Engineering from the University of Washington, and an MBA from Seattle University. He possessed extensive experience working with US organizations in the field of emergency medicine and in related software divisions. At the time, Anil was working as a Vice President at Satyam Computers, which had developed the software for EMRI as its technology partner.

Chairman Raju felt that Anil’s experience should be utilized within EMRI. Even before Venkat joined, during the formative days when EMRI was taking shape under the joint supervision of Varanasi Sudhakar, Dr AP Ranga Rao, and Dr Balaji, Anil played a key role. In designing EMRI’s working model, Anil Jampala was not only responsible for leading both the technology and operations divisions, but was also the sole individual who entered into MoU with several reputed national and international organizations, both in India and abroad, to enable mutual exchange of experience.

Anil’s contribution to securing international recognition for the 108 Emergency Services under EMRI’s leadership is unforgettable. It was precisely because of the recognition EMRI received internationally through him that various state governments across the country initiated these services. A short while after the Satyam revelation came to light, amid the backdrop of a change in management, whether the decision was taken by Jampala himself or by the management, he left for the United States. EMRI thus suffered the permanent loss of a highly skilled professional.

{{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}}

 

Mother Life (Bathukamma) and Dasara Navaratri >>>>> The Two Telangana Festivals Occur Parallelly >>> Resemblance of Indian Dasara to the Roman Saturnalia? : Vanam Jwala Narasimha Rao

 Mother Life (Bathukamma) and Dasara Navaratri

The Two Telangana Festivals Occur Parallelly

Resemblance of Indian Dasara to the Roman Saturnalia?

Vanam Jwala Narasimha Rao (October 13, 2026)

As we are aware, from Sunday, the October 11, 2026, the sacred Dasara Navaratri commenced. But this beautiful journey actually began a day before, the Saturday, October 10, 2026, when our magnificent festival of flowers: Bathukamma, took off in all its grandeur and celebrity. This beautiful transition prompts me to connect with three important festivals of India, especially of South India and particularly of Telangana State: Navaratri, Dasara, and Bathukamma, and of course, a few thoughts on Diwali too.

TELANGANA VIDVAT SABHA

To understand the rhythm of these celebrations, let me take you back to a momentous event that took place a year ago on a significant Sunday, (July 13, 2025) at the ‘Pushpagiri Jagadguru Shankaracharya Mahasamsthanam’ in Begumpet, Hyderabad, where a remarkable event unfolded. Under the auspices of the ‘Telangana Vidvat Sabha’ the 9^th Annual Vidvat Sammelanam (Assembly of Scholars or Council of Learned Persons) took place.

Over the course of a rigorous, ten-hour marathon of scholarly deliberations, a truly magnificent spiritual consensus was reached. The assembly brought together more than thirty of Telangana’s most revered ‘Lunar System Almanac Makers (Panchanga Kartas), Vedic Theorists (Siddhantis), Astrologers, Vedic Scholars, theologians, and Temple Priests under the divine presence and guidance of Sri Vidya Sankar Bharati Swamiji of Pushpagiri Peetham.

The primary mission of this grand conclave was to decide through consensus, festivals’ dates smoothly, for the upcoming Lunar Year ‘Parabhava’ (Matching Solar 2026 Year), by strictly aligning with the tenets of the ‘Dharma Shastras’ (the sacred guidebooks for righteous conduct and spiritual duties). The determination for Vijaya Dasami (Dasara) despite an intensely captivating, ninety-minute masterclass in traditional debate, consensus (Agree to Disagree) was arrived.

I was incredibly privileged to attend the concluding session of this gathering, when the decisive decision was announced. Sri Vidya Shankara Bharati Swamiji, delivering his sacred discourse (Anugraha Bhashanam) with trademark eloquence and unparalleled erudition synthesized the scriptural benchmarks. He pronounced that celebrating Dasara during the current Lunar year cycle on Tuesday, October 20, 2026, is scripturally the most auspicious and correct path. This was unanimously accepted by the assembly.

Consequently, we celebrate Dasara on October 20, 2026. Leading up to this grand finale, the foundational traditions of Bathukamma and Navaratri will breathe life into our homes concurrently. All through the days of Bathukamma, the Navaratri celebrations hold immense prominence. To truly appreciate this time, we look to the Dharma Shastras, which are the ancient sacred guidebooks that show us how to live in harmony with the cosmic order, nature, and our own moral duties.

NAVARATRIS-NINE NIGHTS INVOCING DIVINE MOTHER

According to these scriptures, the dynamic rhythm of the universe is driven by a profound spiritual energy known as ‘Shakti,’ the Divine Feminine power that creates, sustains, and transforms everything around us. Navaratri, which literally translates to ‘Nine Nights,’ is a sacred period dedicated entirely to honoring this supreme motherly energy. It is beautifully timed during the autumn equinox (beginning around September 22–23, in the Northern Hemisphere: India, USA, UK, etc.), a seasonal transition when nature itself sheds the old to make way for the new, mirroring a deep internal reset within minds and spirits.

During these nine sacred nights, the scriptures guide us to understand that our inner life is a reflection of the outer universe. We look at the ‘Divine Mother’ in three unique forms to guide our personal growth. First, we invoke her power to clear away negativity, inner doubts, and mental clutter. Next, we seek her grace to cultivate inner wealth: not just material things, but qualities like compassion, patience, and mental strength. Finally, we pray for the light of true wisdom and self-awareness.

Navaratri is not just a series of rituals. it is a beautifully structured, step-by-step journey of self-transformation. By dedicating these nine nights to reflection and devotion, we align our personal energy with the cosmic rhythm, ultimately preparing our hearts to celebrate the ultimate triumph of goodness, clarity, and light on the tenth day of Dasara. We begin on the very first day by invoking the tender, pure, and foundational energy of ‘Sri Bala Tripura Sundari.’

Representing the divine feminine in her youthful, innocent, and childlike form, she symbolizes the dawn of our spiritual awakening: granting us the pure heart and uncluttered mind needed to take our first steps in life. From this innocent beginning, the daily sequence elevates us. We worship ‘Sri Gayatri Devi’ the mother of the Vedas, who fills our intellect with the light of discrimination, followed by ‘Sri Annapurna Devi’ who teaches us gratitude by nourishing both our physical bodies and spiritual hunger.

As the festival reaches its midpoint, the energy intensifies into profound grace and empowerment. We honor ‘Sri Mahalakshmi’ to cultivate inner abundance, steady focus, and emotional wealth, which seamlessly transitions into the brilliant light of ‘Sri Saraswati Devi’ illuminating our minds with absolute wisdom and creative truth. The journey then guides us into the fiercely protective forms of ‘Sri Lalita Tripura Sundari’ and ‘Sri Durga Devi.’ Finally, it is ‘Sri Mahishasura Mardini’: the ultimate warrior form where the Mother vanquishes deep-seated ego, fears, and negativity.

Eventually, the cycle culminates in the serene majesty of ‘Sri Raja Rajeswari Devi’ the supreme ruler of cosmic peace and unconditional love. During the sacred period of Dasara Navaratri, the daily offering of Prasadam serves as a profound expression of devotion, beautifully aligning with the shifting energy of the Goddess. While regional temple protocols dictate precise menus: ranging from Savory Pulihora, Katte Pongali, and Garelu (Vadas) in the South, to pure Ghee, Honey, and Kheer for the Navadurga forms: a liberal, universal practice accommodates all households.

By and large, offering a simple, Satvik preparation like milk pudding (Paramannam), fresh fruits, or boiled legumes (Sundal) with deep sincerity fulfills the spiritual purpose, invoking her divine grace across all nine days. Following the general practice, the sequential daily offerings flow harmoniously with each specific manifestation of the Divine Mother. The journey begins on Day 1 with Bala Tripura Sundari Devi, who receives sweet Chalimidi, Vada Pappu, or Pongal.

followed by Day 2 honoring Gayatri Devi with Spicy Pulihora or Sweet Boondi. On Day 3, Annapurna Devi is placated with comforting Katte Pongal or Coconut Rice, leading to Day 4 where Lalita Tripura Sundari is offered Golden Garelu or Boorelu. Day 5 welcomes Maha Lakshmi with Rich Ksheerannam or Jaggery-Infused Rice, while Day 6 presents Saraswati Devi with Sweet Rava Kesari or Atukula (Blunt Rice) Prasadam.

On Day 7, the fierce Durga Devi accepts Nutrient-Dense Kadamba or wholesome Vegetable Sakannam, advancing to Day 8 where Mahishasura Mardini is revered with sweet Bellam (Jaggery) Payasam paired alongside Protein-Rich Chana Sundal. The grand cycle beautifully culminates on Day 9 as Raja Rajeswari Devi receives the decadent, celebratory Chakra Pongal, seamlessly blending taste, nutrition, and devotion into a unified spiritual experience.

 WORSHIPING BATHUKAMMA (MOTHER LIFE)

It is this very same cosmic energy of peace, love, and life-giving power that takes on a breathtaking, physical form in Telangana during these exact nine days as ‘Bathukamma.’ Just as we see the Divine Mother in various sacred forms inside our altars, the women of Telangana step outside to see and worship Her alive in nature itself. Using beautifully arranged, vibrant autumn flowers built into magnificent conical towers, the community celebrates the Goddess as Nature (Prakriti).

This beautiful parallel journey of Navaratri and Bathukamma moves together hand-in-hand, day by day. Just as the inner spiritual journey builds toward a grand finale, the daily creation of Bathukamma grows in beauty and scale, ultimately culminating on the final grand day known as ‘Saddula or Chaddula Bathukamma.’ On this special day, which perfectly mirrors the ultimate triumph of the festival, special offerings of variety rice (Saddulu) are prepared and shared with love, serving as a beautiful bridge where sacred devotion meets the joy of community, family, and the celebration of life itself.

This daily progression of Goddess is not just a series of independent rituals, but a beautifully structured, step-by-step masterclass in personal growth. By focusing on a different quality each day: moving from the childhood innocence of ‘Bala’ to the absolute wisdom of ‘Raja Rajeswari’, we systematically elevate our thoughts and character.

It is a spiritual ladder where we climb from clearing away mental clutter to welcoming abundance, and finally arriving at pure wisdom. By dedicating these nine nights to this focused reflection, we align our personal energy with the cosmic rhythm, ultimately preparing our hearts to celebrate the ultimate triumph of goodness, clarity, and light on the tenth day of Dasara.

PROFOUND INFLUENCESS: CHANDRA MOWLI AND KRISHNA

Reflecting on these sacred celebrations brings back memories of the profound influences that shaped my own life and understanding. Throughout my varied and fulfilling career, I had the exceptional fortune of closely associating with two illustrious individuals: Dr V Chandra Mowli, a distinguished officer of the Indian Administrative Service (IAS), and Dr G Krishna, an all-time great of Indian journalism.

Though both of these extraordinary souls are no longer with us, they have left an indelible, permanent mark on my thought process, guiding the essence of everything I write today. Time and again, I find myself vividly recalling the deep and important insights they shared with me during our conversations. Because I have always practiced the habit of noting down vital pieces of wisdom whenever I hear something truly special, a treasure trove of their unique insights has been carefully preserved in my personal notes.

Whenever the right occasion arises, I retrieve these thoughts to add weight, color, and truth to my writing. It is with their intellectual legacy in mind that I would step into the heart of the season, exploring 'The Mother Life Bathukamma and Dasara Navaratri’: the two unique, Telangana-specific festivals that unfold side-by-side. Therefore, this write-up is a heartfelt attempt to share these traditions with friends, dear and near, as concisely, precisely, and comprehensively as possible.

This is also an attempt to explore a sharp, fascinating resemblance between our Indian Dasara and an ancient Roman Festival. I gladly credit these two geniuses, Chandra Mowli and Krishna, as the primary intellectual sources for the insights I am sharing. I consider myself incredibly fortunate to have worked alongside Chandra Mowli in various capacities throughout my career. He was a rare administrative genius whose towering intellect, deep societal, and Administration acumen left an indelible mark on governance.

Beyond his remarkable professional competence, what truly set him apart was his unwavering honesty and profound commitment to public service; he fearlessly upheld institutional ethics, serving as a steadfast beacon of integrity in the civil services. Working by his side was a true privilege that profoundly shaped my own journey in public life. Equally, I consider myself incredibly fortunate to have been closely associated with Krishna for nearly three decades: a beautiful span of time during which he profoundly shaped my understanding of journalism, truth, and storytelling.

G Krishna was an all-time great journalist, a true ‘Walking Encyclopedia,’ and a knowledge powerhouse whose unorthodox, distinct writing style set him completely apart. Beyond his towering intellect and multifaceted genius as an author and a courageous freedom fighter, it was his absolute honesty, professional integrity, and unyielding commitment to the truth that truly defined him. Affectionately known as a relentless seeker of humanity, working alongside him at the ‘National Information Services’ and learning from his unmatched vocabulary was a true privilege that left a lasting impression on my life.

BATHUKAMMA: MINOR DEITY OR PROTECTIVE DEITY

Returning to our beautiful festivals, let us begin with Bathukamma: the celebration of Mother Life, before we move on to Dasara. Historically, many of the deities worshipped across South India were dryly labeled as ‘Minor Deities’ by foreign Indologists. Their own cultural backgrounds led them to categorize the divine in a rigid, bureaucratic hierarchy, almost like ranking government officials. Sadly, even after India gained independence, many historians continued using these exact same terms without realizing how completely improper and inadequate they truly are.

The simple fact is this: there is no such thing as a ‘Minor Deity’ in India! These are ‘Protective Deities,’ and that is exactly how the people love, revere, and view them. One such supreme, protective manifestation of the divine for the people of Telangana in the southern part of India, is Bratukamma: popularly known as Bathukamma. The name Bratukamma literally translates to ‘Mother Life.’ She is the gentle force that grants, nurtures, and fiercely protects life.

Bathukamma is worshipped with immense love across the state of Telangana during the exact nine days of the Dasara Navaratri festival. Recognizing Its deep cultural and spiritual significance, the State Government officially declared Bathukamma a state festival after the formation of Telangana. Today, as part of this grand, state-wide celebration of womanhood and community, beautiful saris are distributed to women in vast numbers, making every home a part of this collective joy.

BATHUKAMMA CELEBRATED ONLY IN TELANGANA

Why is this beautiful festival celebrated primarily in the Telangana Region and not across the entirety of the Telugu-speaking lands? Those who are well-acquainted with our history understand that, in the past, the Indian subcontinent was comprised of numerous diverse kingdoms. The borders of these kingdoms were constantly shifting, often the result of violent annexations by different rulers over various historical periods. Therefore, we cannot look at the past through the lens of our modern state boundaries.

When we look closely at historical records, we see that the entire Telugu-speaking population came under unified rule only during specific eras, namely under the Satavahanas, Vishnukundins, Kakatiyas, Qutub Shahis, and the Asaf Jahis. Any common practices, customs, and foundational beliefs shared across the broader region today were largely patterned during the golden ages of these specific dynasties. In the intervening periods, the unique local landscape was also influenced by the profound cultural crossroads of Buddhism and Jainism.

They both introduced new philosophies, adaptations, and social customs to the local communities. There must have been a number of local deities and deep spiritual beliefs drawn from the later periods of Buddhism and Jainism. However, exploring those specific threads is a task for researchers, and unfortunately, not much work has been done in that direction so far. What we do know for certain is that about three centuries ago, a celebrated folk poet named Bhatta Narasimha, from the village of Mogilicherla in the Warangal District, composed a beautiful song that describes the true genesis of the Bathukamma festival.

This historic poetic root partly explains the unparalleled zeal and gusto with which the people of the Warangal District celebrate this festival to this day. Over generations, they have developed a unique sense of local pride and cultural exclusiveness for this worship. Every year during this season, vast crowds of people gather joyously before the ancient temples of Bhadrakali and Padmakshi within the historic Warangal Fort to celebrate the Goddess.

It is highly probable that the imperial Kakatiya rulers themselves initiated this grand festival, a conclusion strongly supported by their own indigenous and tribal backgrounds, which deeply connected them to the worship of nature. The Kakatiya rulers were well-known for introducing new, evocative names to the traditional pantheon of deities, and they played a massive role in popularizing vibrant festive activities among the common people.

KING DHARMANGADA OF CHOLA KINGDOM: BATHUKAMMA

Over time, the core narrative of the festival became beautifully entwined with the story told in the song composed by the poet Bhatta Narasimha of Mogilicherla. According to this beautiful folk legend, there was once a noble king named Dharmanga who ruled the Chola kingdom, and his queen was the virtuous Satyavati. The royal couple were incredibly devout; they performed one hundred ‘Vratas’: sacred, highly disciplined prayers, and as a reward for their intense devotion, they were blessed with one hundred sons.

Though these hundred sons grew up to be invincible and immensely valorous warriors, tragedy struck, and every single one of them tragically perished in a great war against their enemies. Overwhelmed by utter grief and heartbreak, the king and queen renounced their kingdom and retired deep into the quiet forests to dedicate their lives to worshipping Goddess Lakshmi. Touched by their profound sorrow and unyielding faith, Goddess Lakshmi decided to comfort them by taking birth herself as Queen Satyavati's daughter.

When the divine child was born, all the great sages and Rishis of the forest gathered around the cradle. Recognizing the divine life-giving essence within the baby girl, they collectively blessed the family and named the child ‘Bratukamma’: wishing for her life to endure forever. The child grew into a maiden of extraordinary beauty and grace. Eventually, Lord Vishnu himself descended to earth, assuming the identity of a handsome prince named Chakranka, and took the divine Bratukamma as his bride.

According to the legend, this divine couple gave birth to six thousand extraordinarily beautiful and valorous children, bringing absolute joy and prosperity to the entire kingdom. While this folk story lives on vividly in our hearts, modern historians have not been able to definitively identify King Dharmanga of the Chola country, nor have they found his direct political connection to the Telangana region.

All that historical records tell us is that the Cholas were originally rulers of the Tamil region whose descendants later migrated north into the Telugu lands, establishing various branch kingdoms known as the Renadu, Pothapi, Konidena, Kanduru, Velanadu, and Pakanadu Cholas. Yet, formal history notwithstanding, the emotional pulse of this legend remains deeply alive in Telangana homes. Even today, it is a touching local practice among families to affectionately name a newborn girl ‘Bathukamma’ if her birth was preceded by the tragic loss of previous children, invoking the Goddess to fiercely protect her life.

When women gather to sing the traditional Bathukamma songs, they do not just praise one deity; the lyrics beautifully weave together the glory of Goddess Lakshmi, Goddess Gauri, and Goddess Saraswati. In essence, Bathukamma represents the Sacred Female Trinity: combining the energies of wealth, protection, and wisdom into a single form. While there are hundreds of distinct folk songs passed down through generations, almost every single line invariably sways to a rhythmic end.

They end with words like ‘Kolu’ (signifying reverent worship), ‘Uyyala’ (cradle, symbolizing life's beginnings), ‘Chanda Mama’ (the gentle moon), or ‘Gouramma’ (the Mother Goddess). One of the traditional folk songs explicitly guides us on the exact preparations and sacred rituals required to worship the deity. According to the song, the foundational plate in which the Goddess is built should be woven naturally from either river weeds or wild bamboo.

Vibrant, golden pumpkin flowers are then meticulously arranged at the base of the plate, and a variety of other seasonal autumn flowers are carefully piled upward in concentric rings, forming a magnificent, colorful conical tower that embodies the shape of the Goddess herself. At the very peak of this floral masterpiece, a small, sacred idol of Gouramma, lovingly hand-formed from pure turmeric, is placed. The entire divine form is then set upon a ‘Peetham’ (a consecrated wooden pedestal) and worshipped with deep traditional reverence.

Once the prayers are complete, the women gather in a circle, moving gracefully around the floral Goddess, singing in perfect harmony while keeping the rhythmic beat with their synchronized hand claps. Usually, this floral deity is brought to a vibrant public square or placed beautifully outside the front of the house, allowing women from the entire neighborhood to join in this musical, swirling circle of devotion. This joyful celebration is repeated with deep affection on every single day of the festival.

On the final grand day, the towering Bathukammas are carried in a spectacular procession to a local river stream, lake, or temple tank, where they are gently immersed in the water amidst an overwhelming display of community joy and devotion. The Bathukamma festival is truly a magnificent sight that serves as a feast for both the eyes and the ears; women, beautifully decked in their finest traditional attire and sparkling jewellery, carry the vibrant floral towers in a grand procession, filling the evening air with their enchanting devotional songs.

During the dance, a woman with a beautiful, clear voice naturally takes the lead, singing the opening verse, and the surrounding circle of women repeats it in perfect harmony. The men of the community accompany the grand procession, watching protectively and thoroughly enjoying the collective melody of the singing. Of course, no Indian festivity is complete without Prasadam: the sacred food offering dedicated to the Deity.

For Bathukamma, five traditional varieties of Prasadam are beautifully prescribed, each lovingly prepared from green gram, wheat, rice, coconut, and gingelly (sesame seeds). Beyond the rituals, the festival holds a beautiful, healing power for the community: women who might have had misunderstandings or stopped talking to one another prior to the season often reconcile, embracing each other warmly and renewing their lifelong friendships during these nine days.

This is far from being just a rural or village festival; over time, these vibrant festivities have taken over modern urban areas as well. While the wealthy celebrate the festival with magnificent pomp that matches their riches, the absolute aesthetic excellence and artistic beauty of the floral towers crafted by the poor easily match that grand scale. Interestingly, many modern city dwellers who once hesitated to participate in these traditional festivities have subsequently become some of its most enthusiastic champions.

This grand revival owes much to the initial, powerful momentum generated by the BRS (formerly TRS) Government, a cultural promotion that has been seamlessly and proudly continued by the current Congress Government in Telangana. Nevertheless, whether a specific individual chooses to participate or not, it never minimizes the boundless, infectious enthusiasm with which the community celebrates. The Bathukamma festival is, quite simply, pure magic.

DASARA THE FESTIVAL OF TEN NIGHTS

While the beautiful narrative of Bathukamma was inspired by the memories of the revered journalist, Late Dr G Krishna, the deep insights I am about to share with you regarding ‘Dasara’ are literally a retold story from the brilliant mind of the Late Dr V Chandra Mowli. According to his teachings, the very name ‘Dasara’ illuminates its essence: it is literally a ‘Festival of Ten Nights.’ Across the southern regions of India, including our home state of Telangana, this sacred period is beautifully divided into two parts.

The first nine nights are celebrated as the spiritual journey of Navaratri, which then culminates gloriously on the tenth day as Vijaya Dasami the magnificent ‘Victorious Tenth.’ Interestingly, Dr Chandra Mowli pointed out a fascinating fact that surprises many: no direct reference to this specific season as a grand festive occasion can be traced in the early ‘Hindu Puranas’ or in the foundational works of the oldest Sanskrit writers. Instead, the ancient ‘Sutra Works’ dating back to the middle of the first millennium BCE refer to this specific time of year as part of an annual sacrifice.

‘Sutra’ works are concise, aphoristic guidebooks composed by ancient sages to detail sacred rituals and domestic duties. In these texts, it is described as a deeply solemn, quiet ritual rather than a public, joyous festival. During this ancient period, kings and householders did not gather for public celebrations; rather, they performed rigorous, introspective fire sacrifices (Yagnas) to purify their weapons, horses, and minds after the heavy monsoon rains had passed.

Because of this focus on quiet, structured purification rituals rather than community pageantry, when compared to the absolute antiquity of many other Hindu festivals, Dasara can actually be considered a later arrival in our cultural calendar as a joyous public festival. Yet, what makes this season truly extraordinary is its global resonance. Even in the pre-Christian centuries, the ancient Romans were celebrating this exact same autumn season as a grand festival, in a manner so remarkably similar to that of the South Indians.

This was what Dr Chandra Mowli believed as a deep, ancient historical connection between the two cultures which cannot be ruled out.  In ancient Rome, just as their military campaigning and harvest seasons came to a close, the people observed a grand twelve-day cycle of festivities at the termination of their traditional calendar year. During the reign of Romulus, the legendary founder of Rome, the ancient Roman calendar was structured to contain only ten months, totaling exactly 304 days.

This ancient year commenced beautifully with ‘Vasanta Ritu’ (the spring season), beginning roughly one month before the vernal equinox, and drew to a close with ‘Hemanta Ritu’ (the autumn-winter transition) right at the winter solstice, which aligns with our ‘Uttarayanam.’ Contrary to what most modern European Scholars believe, the Roman year did not actually begin on the equinox itself.

Furthermore, the two months of ‘Sisira Ritu’ (the peak winter season) were completely ignored in their calendar cycle, dismissed as a dark, snowy period of inactivity that was entirely unfit for any sacred sacrifices. Interestingly, winter is not exceptionally severe in Rome of late, nor was it during the epoch of Romulus. This strongly suggests that the early Roman colonists originally migrated from a much colder northern country, where the winters were severe enough to bring all of human activity to a complete standstill.

Because of this ten-month structure, the tenth and final month with which their year ended was called December (derived from the Sanskrit ‘Dasa’ meaning ten), the ninth month was November (‘Nava’ meaning nine), the eighth was October (‘Ashta’ meaning eight), and the seventh was September (‘Sapta’ meaning seven). These month names are deeply rooted in ‘Indo-Aryan linguistic forms,’ showing a profound, ancient connection to Sanskrit.

Furthermore, while the word ‘Vaara’ generally refers to a seven-day week today, its original ancient meaning simply signified ‘any distinct period of time,’ often used to describe events that occurred time and time again. To fully understand this ancient connection, we look to how both our ancestors and the early Romans measured time through the rhythm of nature. This is known in Sanskrit as the ‘Six Traditional Ritus’ or Seasons.

These six periods trace the complete journey of the earth: Vasanta (Spring, roughly mid-March to mid-May), Grishma (Summer, mid-May to mid-July), Varsha (Monsoon, mid-July to mid-September), Sharad (Autumn, mid-September to mid-October), Hemanth (Pre-winter, mid-October to mid-December), and Sisira (Winter or Frost, mid-December to mid-March). The early Romans historically chose to completely ignore the dark, frozen duration of Sisira Ritu, dismissing it as a period entirely unfit for any sacred activity.

This beautiful cycle of seasons is driven by the movement of the sun, which brings us to the profound concept of Uttarayanam: the highly sacred six-month phase indicating the sun's northward journey. In our Indian traditions, this auspicious period is officially ushered in on January 14^th during: Makara Sankranti the grand festival marking the sun's transition into Capricorn (Makara Rashi).  Astronomically, this aligns with the cosmic turning point of the winter solstice, a boundary of light and renewal.

By ending their active ten-month calendar year right at the doorstep of this cosmic transition, the ancient Romans were aligning their lives with the exact same spiritual and solar rhythms that we celebrate every year during Sankranti. Interestingly, in the later reformed calendar introduced by Julius Caesar, this cosmic turning point of Uttarayanam: the physical winter solstice (the shortest day of the year), occurred on a date that was then designated as December 25.

TWELFTH NIGHT: CHRISTIAN SEASON

ANCIENT ROMAN FESTIVAL SATURNALIA

Starting the very next day, the Romans launched into a grand, joyous festive season lasting twelve full days, which concluded on January 6 and became historically known as the ‘Twelfth Night’ (a sacred 12-day window of winter celebrations that later transformed into the Christian season of Christmas and Epiphany. This festive period later inspired William Shakespeare’s famous comedy of the same name, written to capture the joy and playful chaos of this holiday finale)

December 25 itself was magnificently celebrated as ‘Natalis Solis Invictus’ which translates to ‘The Birth of the Invincible Sun.’ This name carried a beautiful meaning: it was from this exact day onward that the sun, having reached its lowest and darkest point over the southern horizon, appeared to be reborn. Day by day, it began growing higher, stronger, and brighter in the sky. To the ancient world, the sun was officially reborn on this date, and this triumphant return of warmth and light is precisely what kicked off their grand twelve days of celebration.

The ‘Saturnalia’ (an ancient Roman festival celebrated in mid-December to honor the winter solstice) was also celebrated during this period. It was a joyful season of unrestrained liberty, feasting, and merriment in honor of Saturn, the ancient Roman God of Agriculture whose legendary, mythical reign was fondly remembered as the ‘Golden Age’ of humanity. During this festival, social barriers were temporarily broken down, precious presents were exchanged, and families paid affectionate visits to one another.

Alongside this, a special festival called ‘Sigillaria’ (the grand finale of Saturnalia, named after the small clay figurines given as gifts) also occurred at the exact same time, during which beautiful, traditional earthenware figures were presented as delightful toys to children. However, after the widespread introduction of Christianity across the Roman Empire, these ancient winter festivals underwent a profound cultural transformation to fit the new faith.

Consequently, the festive market of ‘Sigillaria’ evolved and came to be called the ‘Presepio’ (the Italian term for a Nativity scene or a traditional manger display). The word literally means ‘Stable’: the humble shelter where livestock is kept and where Jesus was born. The traditional earthenware dolls, which once represented Roman deities, beautifully transformed to represent Mary, Joseph, the baby Jesus, the gentle ox and donkey in the stable, as well as the three wise men or ‘Magi.’

In the southern part of Italy, these intricately crafted dolls were affectionately called Pastori (Shepherds). Even today in the historic city of Naples, artisans in dedicated, ancient streets continue to devote themselves exclusively to the master craftsmanship and vibrant sale of these traditional dolls as the Christmas season approaches every year. Instead of commencing this twelve-day festival after December 25, as was the practice in the pre-Christian centuries, the authorities later rearranged the calendar so that the festivities would terminate on December 25.

By doing this, the celebrated birthday of the Christian Savior seamlessly replaced the older pagan festival marking the birthday of the victorious, invincible sun. Exactly nine days before Christmas, the traditional Presepio display must be completely ready in every Italian home. All the beautiful earthenware dolls are meticulously arranged and installed, except for the 'Infant Jesus,' because scripturally, He is not yet born. Joyous, festive music is played continuously on all nine days of this expectation period.

Finally, on the tenth day: the Christmas Day, the tiny figurine of the Babe is lovingly placed in the center of the manger, and the most magnificent, triumphant tunes are played across the land. After this grand finale, the dolls are carefully wrapped and packed away in storage, waiting to be brought out again the following year. In South India, particularly across our homes in Telangana, the beloved custom of procuring beautiful earthenware dolls, arranging a magnificent Bommala Koluvu (a tiered toy exhibition) for ten days takes place.

 This enables, exchanging warm visits with neighbors, playing music, and enjoying festive treats are deeply established, ancient features of Dasara. Just like in Italy, after the ten days of celebration come to a close, our dolls are carefully wrapped and packed away, waiting to be brought out again the next year. The close resemblance between these two cultural traditions is so incredibly remarkable that it completely rules out mere coincidence!

To make this connection even more astonishing, the Romans historically described their tenth day of ultimate triumph as Invicta (meaning unconquered or victorious), which is the exact Latin translation of Vijaya, the very adjective we use to celebrate our tenth day of victory, Vijaya Dasami. Though December 25 is globally celebrated as the day of the birth of Jesus, historical records reveal a different reality. We do not know for certain the exact day, month, or even the precise year of his birth, which is why historians and theologians continue to debate these timelines.

Over the years, meticulous historical research has shown that he was actually born roughly four years earlier than our current calendar assumes. This discrepancy has led to the famous, ironic historical remark that ‘Jesus was born four years before Christ!’ Therefore, the tenth day on which the Babe is placed in the manger was undoubtedly selected not because of a historical birthday, but to replace the popular, pre-existing agnostic celebration of ‘Natalis Solis Invictus’: the Day of the Invincible Sun.

Before Julius Caesar instituted his famous calendar reforms to fix these timelines, endless confusion had crept into the Roman tracking of time. The high priests in charge of the calendar had frequently tampered with the lengths of months and years to deliberately shorten or extend the terms of political rivals. Due to this manipulation, the dates had slipped drastically out of sync with the actual solar seasons.

Consequently, at that point in history, the date marked as December 25 had drifted into a season that physically corresponded with the autumn equinox which falls around September 25. This reveals the most stunning connection of all: our Indian Dasara. Given these extraordinary parallels, we are completely justified in believing that the traditional Italian winter celebrations were originally modeled on the ancient customs of India, which we celebrate at the autumn equinox.

In fact, it is much closer to the historical truth to say that the ancient Italians and that specific section of the Indian population among whom the Dasara festival originated once shared a common ancestral home before they migrated apart. Since historians know that the early Romans were firmly established in Italy by the 8^th Century BCE, the physical separation of these ancient tribes from their parent stock must have taken place long before that era.

We still do not fully know which specific branches of the peoples speaking Indo-Aryan dialects migrated into the Indian subcontinent during the first millennium BCE. However, looking at the clear evidence of language, we find a stunning amount of correlation not only between Latin and Sanskrit, but also between Latin and the Dravidian languages of South India. In many fascinating cases where a specific word is shared across all three language families, the distinct Dravidian pronunciation actually sounds much closer to the original Latin than it does to Sanskrit.

RESEMBLANCE: DASARA AND THE ROMAN FESTIVAL INVICTA

Remarkably, there are also numerous words that are perfectly common between the Dravidian languages and Latin, but cannot be found in Sanskrit at all. These shared words could not have simply become part of our vocabulary as a result of later Roman trade with South India; the connection is far deeper and more ancient. When we add to this linguistic link the astonishingly close resemblance between the South Indian Dasara and the Roman festival of Invicta, it truly provides profound food for thought.

The ninth day of our festival is widely celebrated as ‘Ayudha Puja (Worship of Weapons)’ across both northern and southern India. Historically, this timing carries a very practical meaning: at the autumn equinox, the heavy monsoon rains would have completely ceased, and the clear weather meant that kings could finally set forth on military expeditions. Weapons that had been kept idle and safely stored away during the rainy season were taken out, polished to a shine, and offered sacred prayers to ensure ultimate success in the upcoming battles.

On the tenth day, the king would officially march out with his army to gain territory and triumph over his enemies, which is precisely why it is named Vijaya Dasami, the Day of Victory. Over generations, this tradition evolved, leading to our modern, indiscriminate practice of everyone worshipping the tools of their specific trade. Furthermore, in ancient times, our ancestors performed a grand sacrifice that lasted one full year, designed as a beautiful earthly imitation of the sun's apparent revolution across the heavens.

Therefore, the specific holiday observances of nine, ten, or twelve days were not chosen at random; they originally held a purely astronomical significance directly related to calculating the annual solar calendar and marking the turning points of the earth. Over time, as the ancient sacrificial religion of the Vedas gradually shifted toward sectarian worship focused on favorite, personalized deities, these original Vedic structures were creatively adapted to serve the purposes of newer religious movements.

(Vedas are the oldest and most sacred scriptures of Hinduism, composed in ancient Sanskrit, which serve as the foundational spiritual, philosophical, and ritualistic source code of Indian civilization). Various colorful explanations were offered to justify the significance of Navaratri or Dasara, each carefully tailored to suit the taste and fancy of a specific sect. For instance, followers of the epic tradition asserted that Lord Rama waged a fierce battle against Ravana for ten consecutive days, securing his final triumph on the victorious day of Dasara.

GODDESS DURGA: VANQUISHING BUFFALAO DEMON MAHISHASURA

Meanwhile, devotees of the Goddess maintained that Goddess Durga vanquished the buffalo demon Mahishasura on Vijaya Dasami. Still others, drawing from the Mahabharata, argued that it was on this exact day that the warrior prince Arjuna successfully conquered the Kaurava kings during the famous Uttara Gograhanam (the rescue of the cattle). If only the creative inventors of these diverse legends had directed their undeniable talents toward more practical, scientific inventions, both they and India as a whole might have heavily benefited from their collective genius.

Looking closely at the textual evidence, Lord Rama could not have besieged Lanka during the lunar month of Aswayuja (September–October). According to the calendar of events in the Valmiki Ramayana, the monumental expedition was set in motion when Sri Rama mobilized the colossal Vanara vanguard from Kishkindha on ‘Phalguna Purnima.’ The initial siege officially transitions into explosive, open warfare on ‘Phalguna Krishna Paksha Navami.’

The historic fall of Ravana occurs on Phalguna Krishna Amavasya, the solemn new-moon day that concludes the month. Having flawlessly completed the fourteen-year vow of forest exile, Sri Ramabhadra descended from the Pushpaka Vimana near the hermitage of Sage Bharadwaja on the auspicious Fifth Day of the Bright Fortnight of Chaitra. Therefore, Rama’s actual military war with Ravana occurred in Phalguna, which roughly maps to the winter period between December and March, long after Dasara had passed.

The popular sectarian story regarding Goddess Durga is equally incredible when examined through the lens of historical astronomy. Even as late as the era of the Gautama Buddha (5^th Century BCE), the actual physical autumn equinox occurred at the very beginning of the month of Kartika according to the calendar system then in active use. Going further back into ancient history, the month of Aswayuja would have been right in the thick of the heavy monsoon rainy season, making military expeditions impossible.

Unless one argues that Durga destroyed Mahishasura in an era following the commencement of the Common Era, the timeline of this sectarian explanation remains completely untenable. Ultimately, one must conclude that the original, true observance of Dasara was unalterably linked to the changing of the solar seasons: serving, for ancient sections of the population, as the official marker for the end of the old agrarian year and the joyous commencement of the new one

Most Indians today officially commence the new year with Ugadi on Chaitra Shukla Padyami (the first day of the bright fortnight of the spring month of Chaitra), a date that once long ago coincided more or less with the vernal equinox, or similarly with the Shukla Padyami of Aswayuja. These visual lunar dates were far more practical and convenient for the everyday layman, who could not be expected to scientifically calculate the exact solstices and equinoxes: movements that only trained astronomers are capable of determining.

Ultimately, whatever modern sectarian explanations we try to offer today for the true origins of Navaratri or Dasara, they remain just as far removed from the historical truth as modern Christian Christmas ceremonies are from their ancient Roman originals, or contemporary Hindu festivals are from their original, solemn Vedic prototypes. What is much more to the point, however, is the timeless truth that human beings fundamentally need a regular break from the monotony of their daily grind.

EKADASHI FOR QUIET FASTING: DWADASHI FOR GRAND FEESTING

Life would become utterly intolerable if every single day were to feel like a grueling Monday or even a repetitive Sunday. Our calendar must naturally feature ‘Red-letter Days: vibrant milestones of celebration, in every changing season. We must have dedicated days for hard work and days for deep rest, just as we need the discipline of ‘Ekadashi’ for quiet fasting, we equally need the joy of ‘Dwadashi’ for grand feasting. We need days for inner atonement and days for pure merriment.

A powerful engine requires an exhaust to release pressure, a hot oven needs a chimney to vent smoke, and human beings absolutely must have holidays. That is precisely how we, as humans, can gracefully lay aside our daily cares, mix warmly with our fellow men, and bring collective happiness and cheer to the world. If we do not actively shed our superficial differences of wealth, social position, and daily privileges once in a while, for coming together to mix on completely equal terms with others in society, we will inevitably drift apart, and our communities will disintegrate.

Ultimately, these grand festivals are not meant for the gods in high heaven, who have absolutely no need for being feted or entertained by us. Rather, ‘it is you, I, and our neighbor’ who desperately need these festive occasions to break free from our narrow, isolated lives and to truly rediscover the divine within each other. Therefore, whether it is a grand festival or a simple cultural celebration, the true essence of why we observe them lies in the pursuit of pure joy and inner refreshment.

It is only natural for humanity to grow weary of a daily life that is mechanical, repetitive, and unchanging. To escape the weight of such a monotonous existence, we absolutely need the arrival of festivals. Yet, if every single day were to become a holiday, life would become equally unbearable; this is precisely why we balance our weeks with days dedicated to hard work and days reserved for rest. Just as certain days are meant for quiet prayer and reflection, other days are meant for us to leap with unbound joy!

To truly experience happiness, we must periodically step out to mingle, share, and celebrate as one collective community. Festivals provide us with that perfect occasion where people of all generations can bridge their gaps by rising entirely above differences of caste, creed, or wealth. It is a sacred space where ostentation, social status, and personal privileges are laid aside, allowing everyone in society to coexist and share in the same joyful rhythm. That is the true meaning of a festival.

Among such celebrations, Dasara, Bathukamma, and Diwali stand out as the most prominent pillars of our heritage. We may offer ‘Prasadam’ and prayers in the name of worship, but if we want that devotion to truly reach the gods in high heaven, we must first learn to live together in harmony, love, and unity on earth through festivals like Dasara and Bathukamma. It may only be for a few fleeting hours or a few short days, but this coming together is absolutely essential for our souls.

A PERSONAL REMINISCE:

Looking back at my own childhood, the true magic of these seasons unfolded right in the heart of our village. Chief among all celebrations was Bathukamma. The moment the festival arrived, a wave of pure excitement would sweep over our sisters and me! Because Bathukamma directly precedes Dasara, we practically celebrated both hand-in-hand. I fondly remember walking from house to house across the neighborhood to eagerly collect a beautiful variety of colorful flowers.

The helpers on our family farm would venture out to gather armfuls of golden Thangedu (Tanner’s Cassia) flowers and lush green leaves, which were meticulously piled in layers to construct the magnificent floral towers. When the evening came, the women would gather in a beautiful circle under the open sky: usually in the spacious courtyard of a neighbour’s house or right in front of a local temple. As they rhythmically clapped their hands and swayed in perfect harmony, we would watch with pure, unadulterated joy.

The air would fill with the enchanting, ancient melodies of our folk songs:

"Each flower gently placed, Chanda Mama...

A watch of the day has gracefully passed, Chanda Mama...

Go safely now, our precious Gouramma, return to your home.

Be filled with wisdom and grace, dear Gouramma..."

As I grew, Dasara and Diwali continued to fill our lives with boundless happiness. On the evening of Vijaya Dasami, our entire village and neighborhood would gather in the vibrant fields just outside the village boundaries, right in front of our local school where the sacred Jammi Tree (Prosopis cineraria tree) stood tall. We would carefully write out the sacred Sanskrit verses on pieces of paper:

"Shami shamayate papam, shami shatru Vinasanam...

Arjunasya dhanurdhari, Ramasya Priya Darshanam..."

(May the sacred Shami tree purify our faults and dissolve all obstacles;

The protector of Arjuna's mighty bow, and the beloved sight of Lord Rama.)

We would gently attach these prayers to the branches of the Jammi tree and look to the skies, waiting to catch a blessed glimpse of the auspicious Indian Roller bird (Rama Chiluka). Finally, let me conclude with the mentioning of Diwali that brings an entirely different layer of excitement, the way we experienced in our childhood. Diwali is a traditional Hindu festival celebrated by lighting clay diyas, bursting crackers, and offering prayers to invoke spiritual prosperity and the victory of light over darkness.

Just as Diwali brings a distinct air of joy, family reunions, and grand home cleaning to India, Christmas brings the same massive wave of travel, festive preparation, and family bonding to the US. On a purely visual scale, the American custom of lining rooftops, trees, and windows with millions of twinkling Christmas lights mirrors the glowing warmth of millions of traditional clay diyas lit during Diwali.

Let me conclude: Ultimately, whether we light a clay diya in Hyderabad or witness a winter skyline illuminated across the miles, the underlying human prayer remains entirely identical. May this beautiful season of light dissolve all physical distances, enriching young hearts, in India and abroad, with the eternal warmth of our shared roots, cosmic harmony, and boundless love.

(Photographs courtesy Rama Bhakta Vijaya Raghava Dasu)