Simplified and faithful rendering of the Adi Kavya-42 >>>>> When Rama’s Exile Turns Toward Destiny: Vanam Jwala Narasimha Rao (

 Simplified and faithful rendering 

of the Adi Kavya-42

When Rama’s Exile Turns Toward Destiny

The Ascent to Chitrakoota under 

Bharadwaja’s Guidance

Vanam Jwala Narasimha Rao (October 6, 2026)

The previous Chapter marked the decisive crossing of the sacred River Ganga, the visible boundary between ‘Royal Life and Forest Exile’ and in continuity this Chapter unfolds the inner crossing that follows. Having left behind the chariot, the city, and the familiar rhythms of Ayodhya, Sri Rama now confronts not external hardship alone, but the deeper currents of familial anguish, moral reflection, and fraternal devotion. The forest, at first a place of separation, gradually becomes a field of revelation.

Rama’s grief for his mother, his analysis of desire and dharma, Lakshmana’s unwavering loyalty, and the serene reception at Bharadwaja’s hermitage together shape a transition from sorrow to spiritual orientation. What began as exile begins to assume the contours of purposeful movement. Here the narrative subtly shifts from lament over what was lost, to discernment of where one must now dwell, from emotional turbulence to deliberate direction.

Sri Ramachandra, looking at Lakshmana, observed that having crossed all the villages and come to dwell in a place beyond human habitation, and with Sumantra also having departed from them, this was indeed the very first day on which both these events had taken place. He advised that what was past should not be dwelt upon, nor should grief be entertained. From that very night onward, setting aside sleep, the brothers were to remain fully vigilant and guard Sita through the nights, for her safety and well-being depended entirely upon them.

Rama suggested that the leaves they gathered were to be spread upon the ground, and a stone placed as a pillow, upon which they would rest. Having thus spoken, he who was accustomed to reclining upon a comfortable couch seated himself upon the bare earth, and until dawn he did not allow the sense of hardship to enter his heart. Instead, with affection, he narrated pleasant and noble stories to his younger brother. In relinquishing comfort without complaint, leadership was redefined as quiet responsibility. This moment suggests that resilience begins not with resources, but with resolve.

In that same flow of thought, Rama’s mind turned toward Ayodhya. It was reflected that King Dasaratha must surely be lying upon the ground, grieving over the departure of his son to the forest, which, he felt, was certain. Kaikeyi, on the other hand, might perhaps be rejoicing that her desire was fulfilled. When her beloved son returned from his maternal uncle’s house, why should he remain merely Crown Prince? So long as the aged king lived, her son could not become sovereign.

If the king survived until Rama’s return, he would undoubtedly install Rama as the great king. But if he were to die now, her son would indeed ascend the throne. Entertaining such thoughts, might she even contemplate bringing about the king’s death for the sake of the kingdom? And yet, even if such a thing were to occur, what could the old monarch do? And if it did not occur, what strength had he to resist? Being aged, he was powerless. He lacked the courage to act.

Moreover, he was fascinated in deep attachment toward Kaikeyi, caught in bonds from which he could neither free himself nor be freed by another. Rama alone could have released him, yet he was now far away. Having come thus into distant exile, what might the king now be doing? In what sorrow might he be immersed? What, at this moment, was to be done? The narrative reveals not anxiety for lost power, but anguish for a vulnerable father. In an age where distance often weakens responsibility, this reflection reminds that maturity includes concern for the moral and emotional fragility of those who once protected us.

Rama then, reflected that, the suffering endured by them, born of destructive attachment that erodes greatness, and the delusion in the king that desire alone was to be served, revealed something troubling. It appeared as though desire had proven stronger than both righteousness and rightful purpose. The king, overpowered by passion, unafraid of unrighteousness, had caused suffering to them and sorrow to himself. By becoming spellbound in the very bonds he had tied with his own hands, he had undermined his own sovereignty.

Even while enduring the consequences of such actions, his continued indulgence in sensual attachment suggested that desire had outweighed both dharma and Artha. If it were to be argued that righteousness alone was supreme, how then could a father, even if momentarily deluded, abandon a beloved son who understood his unspoken thoughts and acted accordingly, merely upon hearing the words of an aged queen swayed by emotion? Would any father forsake such a son as theirs had done? Thus, it seemed that desire indeed was powerful.

When the mind is struck by the arrows of ‘Manmatha,’ the personification of desire who agitates the mind and intoxicates with love, how can discernment between right and wrong remain clear? Bharata would now dwell in comfort with his wife, ruling alone the entire kingdom once governed by the kings of Kosala. The aged father, incapable of firm resolve, unable to say decisively yes or no, and powerless even if unheard, had left matters thus.

While Rama endured hardship in the dreadful forests, and the two elders had chosen divergent paths, Bharata alone would rule unopposed. What was one to call such a turn of events? Whoever abandons Dharma and Artha, the means to welfare in this world and the next, and serves desire alone, meets ruin as King Dasaratha had done. Here the reflection was not rebellion against destiny, but a moral diagnosis of weakness. It becomes a warning: when personal craving overrides principle, even the powerful unravel their own foundations.

He further considered that Kaikeyi, intent upon securing the kingdom for her son, had forced to send him to the forest and thereby diminish him, even to the extent of risking the king’s life. Being a stepson, he had stood as an obstacle in the path of her son’s sovereignty, and angered by this, she conceived sinful designs. Though Kausalya and Sumitra, were virtuous and capable of enduring hardship, they were nevertheless subjected to injustice and sorrow.

Why, he wondered, should Sumitra suffer on his account? At dawn, Lakshmana ought to return swiftly to Ayodhya, for it was implied that these words were spoken with that intention. The reason was clear that, Lakshmana could stand as support to the helpless Kausalya and protect her. As for himself, he would proceed alone into the forest with Sita. Kaikeyi, accustomed to ignoble conduct, might inflict harsh indignities upon his mother without mercy. Therefore, Bharata should be instructed to guard Kausalya with care. Perhaps, in some former birth, his mother might have caused a young son to be separated from his mother.

Rama thought that, as the fruit of that unknown act, she suffered the grief of separation from her own son, despite her purity of conduct. She had borne, and raised him, sustaining him through countless hardships. At the very time when she ought to have enjoyed happiness through him, he had consciously left her behind. What kind of son, he questioned within himself, was he to have done so? This was the anguish of a son who measures himself not by entitlement, but by the debt he owes his mother. This quietly asks: success or independence loses its meaning if gratitude toward those who nurtured fades from the conscience.

Rama lamented deeply, asking Lakshmana whether he saw the immeasurable sorrow he caused to the mother who had borne him in her womb. What kind of son, he wondered, was he? May no mother upon this earth ever give birth to a son like himself. His birth, he felt, had become futile. For what had he truly given in return? His mother had raised him with the same tender care with which she had reared even a parrot and a myna. When a cat, their natural enemy, approached, the myna would urge the parrot to smack at it until it retreated. Yet he, a human being endowed with discernment, had not spoken with such courage in defense of his own mother.

What joy had she ever received by giving birth to him? Even if joy had been absent, was it fitting that she should endure such unbearable grief? Of what use was a son like him? Kausalya, though blessed with the auspicious state of a married woman, had become truly unfortunate: possessed of a son, yet deprived of his presence. What good had he done her? By bearing him in her womb, she had become destined to suffer this unendurable sorrow. This was not self-pity but moral introspection of a son measuring himself against the debt of motherhood. For present-day readers, it quietly reminds that, the true worth of one’s life is tested by whether it brings comfort or anguish to those who nurtured it.

It might be suggested that he could simply have accepted coronation, and that assistance would have been available if required from Lakshmana. Yet he reflected that if he had truly desired the throne, would he have needed anyone’s help? Could he not, by his own strength, have conquered Ayodhya and indeed the entire earth? Then why had he come to the forest? Could valor be displayed without just cause? And even if power could be seized, would it not incur the sin of slaying the innocent?

There was the fear that by coveting the kingdom he might transgress righteousness and earn lasting reproach. It was the awareness of these moral consequences that restrained him, but certainly not any incapacity to claim the throne. Was self-coronation, then, such a difficult act for him? Here power was shown as secondary to principle. In an era where ambition is often celebrated without restraint, this reflection teaches that strength guided by conscience is the only strength that endures.

Thus, recalling in many ways, the sorrow his exile had caused to his mother and to the people, Sri Rama shed tears repeatedly. In that lonely forest, where no one was present to console him, the innocent Rama passed the entire night in grief, like one who had taken a vow of silence. He resembled an ocean whose waves had stilled, or a sacred fire whose flames subsided. Having gradually restrained his weeping, he remained composed. The noblest too are touched by grief. What distinguishes them is not the absence of tears, but the discipline with which they rise from them. For those burdened with silent struggles, this offers quiet assurance that sorrow, when governed by restraint, refines rather than diminishes strength.

Lakshmana then spoke few words of encouragement to Sri Rama, seeking to console him, agreeing that all the words spoken by him were indeed true. There was no doubt that Ayodhya, deprived of Rama’s presence, must have become directionless and dim. Yet, he reasoned, the deliberation that ought to have preceded the decision to enter exile could not then be revisited after the vow was already embraced. To reflect with regret upon an act already undertaken was not the mark of wisdom, and hence, excessive retrospection was folly.

It was only when Rama remained steadfast that King Dasaratha too had retained some measure of courage. All had drawn strength from Rama’s composure, believing that, if he stood firm, the king would endure. If Rama were now to grieve, how much greater would be the sorrow of those who depended upon him? Lakshmana further observed that while Rama had asked him to return to Ayodhya, he had not considered the state of his mind. Neither he nor Sita had followed Rama in pursuit of personal comfort, and had comfort been their aim, they would have remained in Ayodhya itself.

Lakshmana was very clear in his thought process and while speaking to Rama. He said: They had accompanied him solely for the sake of service. That service would continue whether he dwelt in a palace or in a forest. For them, considerations of place and circumstance were secondary, but devotion was primary. Here loyalty was defined not by convenience but by constancy. For modern generations who are used to navigating shifting geographies and careers, this passage speaks of relationships rooted not in comfort, but in commitment.

Lakshmana affirmed that their uppermost purpose lay in enduring with Rama and serving him. That alone was their joy, their gain, and their very nature. Given such a conviction, neither he nor Sita could remain apart from him even for a single moment. Even if it were imagined that Sita, being a woman, might tolerate separation for a time, he himself could not and, that was the truth he declared. Bereft of Rama, what meaning would father, mother, brother, or even heaven itself hold for him?

In this connection, Andhra Valmiki Vavilikolanu Subbarao, in his Mandaram rendering of the Ayodhya Kanda of the Valmiki Ramayana, observes that such devotion is termed as ‘Supreme Devotion (Bhakti). When necessary, even all conditioned worldly relationships may have to be set aside for the sake of divine service. The very fear of separation from the Lord constitutes the highest devotion, and this alone becomes the cause of liberation. This interpretation elevates companionship into spiritual commitment. For contemporary seekers, it suggests that true devotion is not ritual alone, but an inner inability to imagine life separated from one’s highest ideal.

Having thus spoken, the brothers spread their ‘Forest Bedding’ beneath the tree that stood before them and sat upon it with contentment. Sri Ramachandra was gladdened by the words of his younger brother. Like two lions seen amidst mountain caves, fearless and free from hesitation, Sri Rama, and Lakshmana, both supreme in valor, passed that night in the uninhabited forest. In the wilderness of uncertainty, courage returned not through argument, but through shared conviction. Even today, strength deepens when hearts aligned in purpose stand together without fear.

Safely traversing the region of the confluence of the Ganga and Yamuna, passing through formidable forests and delightful lands never before seen, and observing the many varieties of trees along the way, Sri Rama proceeded toward the hermitage of Sage Bharadwaja. He pointed out the rising column of smoke, ascending joyfully like the banner of an Agnihotri, and spoke to Lakshmana as the day moved toward late afternoon. He inferred that Bharadwaja might be dwelling there.

On distinctly hearing the sound of waves striking and mingling with one another, Rama indicated reaching the sacred confluence of Rivers Ganga and Yamuna. He drew attention to the split firewood, the various forest produce, and the dwellings of those who sustained themselves on what the woods provided, which were all signs that the hermitage of Bharadwaja was near. Even in exile, observation replaced anxiety. This passage reminds that attentiveness to one’s surroundings transforms uncertainty into awareness and fear into orientation.

As the sun, tinged red, inclined toward the western hills, the two bow-bearing brothers, Sri Rama and Lakshmana, arrived at the hermitage of Bharadwaja, situated at the confluence of the sacred rivers. At the sight of the mighty warriors clad with bows and arrows, the animals and birds near the hermitage grew startled and fled in fear. Beholding the distinct features of the ashram with joy and reverence, Rama and Lakshmana entered within. Strength and serenity met at this threshold: warriors entering a world of austerity. It suggests that true power knows how to bow before wisdom.

Accompanied by Sita, they reached the sacred precincts of the hermitage and expressed their desire to behold the great sage. As it was the hour of the evening Agnihotra (an ancient fire ritual in India), they waited at a respectful distance until the sacred rite was completed. Thereafter, through the disciples, they announced their arrival. When summoned, they entered within and beheld at close quarters the illustrious Maharshi Bharadwaja, who was sanctified by austerities, surrounded by disciplined disciples, steadfast in well-observed vows, renowned among all people for noble conduct, single-minded in purpose, endowed with yogic vision acquired through great penance, and possessed of magnanimity.

In this connection, Andhra Valmiki Vavilikolanu Subbarao, in his Mandaram rendering of the Ayodhya Kanda of the Valmiki Ramayana, observes that one should not offer salutations to those who are holding a water pot, engaged in alms-seeking, carrying flowers or ghee for worship, in an impure state, performing rites for gods or ancestors, or lying down in repose. For this reason, Sri Rama did not approach the sage until none of these conditions prevailed.

Had he entered earlier, he could neither have refrained from offering salutations nor offered them at an improper time. Therefore, he waited outside until the sacred fire ritual was concluded. This detail reveals a subtle discipline of devotion governed by propriety. For contemporary readers, it suggests that respect is not merely intention, but the wisdom to act at the right moment in the right manner.

Only when the Agnihotra was concluded did Sri Rama, accompanied by Janaki and Lakshmana, gently announce his name and offer prostrations. Sita and Lakshmana followed likewise. Reverence here was not formality but alignment, the power pausing before sanctity. In a hurried age, this scene teaches the discipline of waiting until the sacred moment is complete before presenting oneself. After the salutations were completed, Sri Rama addressed the revered sage, and spoke, acknowledging him as foremost among those who had mastered their senses.

He stated that he and Lakshmana were the sons of King Dasaratha, his name was Sri Rama, and the one beside him was Lakshmana. The lady accompanying them was his wife Sita, the daughter of King Janaka, endowed with auspicious virtues, who had followed him in adherence to the sacred duty of chastity and devotion. Lakshmana, unwavering in adversity and firm of mind, was his younger brother who had accompanied him out of love and loyalty. In obedience to their father’s command to dwell in the forest, they came to live like sages, sustaining themselves according to the discipline of forest life, and vanaprastha dharma.

Bharadwaja offered him, with affection, the customary Arghya and Padya, along with gifts appropriate to the occasion, including a bull, sacred oblations, and fruits. Padya refers to giving water for washing feet. Arghya is an offering consisting of water, flowers, raw rice grains given in the hands of a guest in ancient times as a sign of reception and respect. Here humility precedes honor. Even one worthy of reverence introduces himself not by power, but by duty. It suggests that, identity rooted in responsibility commands deeper respect than status proclaimed by pride.

The illustrious Bharadwaja, radiant with the splendor of penance, worshipped Sri Ramachandra along with the sages, animals, and birds of the hermitage. He inquired with concern about the welfare of their father and mothers, asking whether they were in good health. Sri Rama felt gladdened by such affectionate inquiry. Having accepted the offerings presented by Bharadwaja and the others, Rama seated himself comfortably. Looking upon him with deep love, Bharadwaja spoke words imbued with righteousness. He expressed that for long he had cherished the desire to behold Rama directly.

He told Rama that, the surroundings where he lived were sacred land, free from worldly disturbance, enriched by mighty rivers and sanctified by austerity. During his yogic meditations, he would perceive within his heart the form of the Supreme Abode, and he had often wondered when would he be blessed to see that very form with his physical eyes. Then Bharadwaja questioned Rama: why should he wander elsewhere to dwell in forests? He urged him to remain there itself. The sage’s longing transforms vision into fulfillment. What was seen inwardly through meditation manifests outwardly through grace, a reminder that deep desire aligned with purity often draws its object nearer.

In this connection, Andhra Valmiki Vavilikolanu Subbarao, in his Mandaram rendering of the Ayodhya Kanda of the Valmiki Ramayana, observes that, this yearning is the very aspiration of all devotees. It reflects the principle declared in the protection of the righteous, that, the Lord safeguards the virtuous by manifesting Himself among them. The sage’s statement does not imply a distant vision in Vaikuntha after death, rather, it conveys the longing that, as the fruit of his penance, the Lord Himself should come there and grant direct Darshana.

Such protection of devotees can occur only through divine resolve, and it cannot be achieved otherwise. This is the inner meaning of divine incarnation. Bharadwaja, however, did not openly reveal the secret of Rama’s incarnation. Observing the decorum of the world, he spoke in measured terms. The interruption of Rama’s coronation, the humiliation that followed, and the seemingly causeless exile ordered by Dasaratha, all these events had reached the sage’s knowledge even before Rama’s arrival.

According to sacred tradition, among those devotees to whom the Supreme Lord, the very embodiment of the Highest Abode, granted personal Darshana by coming to them, Bharadwaja Maharshi stands foremost. Incarnation here is not spectacle but response, the Divine moving toward the devotee’s yearning. For thoughtful readers today, it suggests that grace does not remain distant, but it answers sincerity with presence.

Sri Rama, looking upon Bharadwaja, replied with humility. He stated that, if it became known that he was easily accessible and pleasant to behold, people who once thought his presence as rare, would begin to come frequently from nearby villages and towns to see him and Sita. For that reason, his mind did not incline toward remaining there. He requested the sage to indicate a place suitable for the comfort of the delicate Janaki, where they might reside in seclusion. Thereupon Bharadwaja informed Rama, destined in time to vanquish the hosts of Rakshasas, suggested the suitable place.

He said that, at a short distance from there, lay the region of Mount Chitrakoota, fit for residence. The sage described it as adorned with fragrant trees comparable to those of Gandhamadana. Bears and monkeys roamed there, and the landscape was exceedingly beautiful to behold. Even in exile, consideration for Sita’s comfort guided the choice of dwelling. This suggests that strength is refined by tenderness, and that responsibility includes ensuring dignity for those who share one’s trials.

Bharadwaja further described that within the range of Chitrakoota’s peaks, wherever their sight extended, no sinful thought would enter the hearts of living beings. They were inclined naturally toward merit. For hundreds of years, eminent sages devoted to sacred conduct performed intense austerities there, standing with heads bowed to the earth until their hair and skin seemed to merge with it, and had thereby ascended to heaven. No dishonorable persons dwelt upon that mountain; thus, it would surely bring them happiness.

Yet, he added graciously, Rama might remain there, or here, or with him, according to his own wish. With due hospitality, Bharadwaja, along with his wife and disciples, honored the Sri Ramachandra, who was accompanied by his consort and brother. Thereafter, Sri Rama narrated the events concerning Ayodhya. The sage offered guidance without compulsion. His counsel rooted in freedom. For modern minds, this reflects a rare leadership: advising firmly, yet allowing choice with dignity.

As the evening twilight spread its crimson hues across the western sky, Sri Rama passed the time in contentment within that hermitage, accompanied by Sita and Lakshmana. On the fifth morning after leaving the city, he arose with his companions and approached the ascetic Bharadwaja. He expressed that they had spent the night comfortably in that sacred place and sought permission to depart. In reply, Bharadwaja addressed him as one shaped by righteousness and extolled once more the virtues of Mount Chitrakoota.

It was a holy and delightful region, abundant with roots, fruits, and honey, filled with diverse trees, inhabited by Kinnaras, serpents, elephants, and peacocks. Herds of elephants and groups of deer wandered there freely. The sacred River Mandakini flowed upon that mountain, whose waters, when used in rites for the ancestors, were said to grant the merit of an Ashvamedha sacrifice. Cascading streams, mountain valleys, caves hidden within divided rocks, resonant groves, parrots, and temple-like forest shrines would bring joy to Sita’s heart. Therefore, he urged Rama to proceed there, for it was a dwelling worthy of him.

Thus, exile began to transform into pilgrimage. The forest was no longer merely refuge from loss, but preparation for purpose. It suggests that the places one is led to, even by adversity, may be shaping grounds for greater destiny. By the close of this chapter, the turbulence of the first days in exile has found quiet anchorage in the hermitage of Bharadwaja. Tears have been shed, doubts examined, devotion affirmed, and discipline restored. The sons of Dasaratha no longer stand merely as displaced royals, but they stand as seekers guided by sages, ready to root themselves in sacred geography.

Mount Chitrakoota now rises before the narrative, not simply as a mountain, but as the next stage in Rama’s unfolding destiny. The sage indicated the place and hence, the journey must continue. In relinquishing Ayodhya, Rama did not abandon kingship, but he refined it. In entering the forest, he did not retreat from purpose, instead, he approached it through austerity. The guidance of Bharadwaja prepared the way for the next movement, where residence at Chitrakoota will deepen the transformation of exile into sacred mission. Thus, from sorrow to stillness, from stillness to direction, the journey advances, quietly, deliberately, and under the unseen architecture of dharma.

>>>>> Photographs Courtesy Rama Bhakta Vijaya Raghava Dasu

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

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

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

 

An English-Telugu Film ‘Impure: Don’t Ask, Don’t Tell’ >>>>> Enthralling, Captivating, and Amusing presentation : Vanam Jwala Narasimha Rao

 An English-Telugu Film ‘Impure 

Don’t Ask, Don’t Tell’

Enthralling, Captivating, and Amusing presentation

Vanam Jwala Narasimha Rao (October 6, 2026)

Yesterday Evening thanks to my daughter Prema, I and my wife along with her watched a Contemporary ‘Telugu-English Social Dramedy’ that takes a woman's cancelled wedding and turns it into a larger challenge to society's double standards about female sexuality, marriage and ‘Purity.’ Its biggest strength is its concept. The subject itself gives the film something to say beyond the usual romance or and marriage formula.

Its success however, may perhaps depend on how convincingly the screenplay balances message, humour, emotion and character development rather than allowing the social message to overpower the story. A broad, spoiler-light picture of the 2026 Indian ‘English-Telugu Film Impure: Don’t Ask, Don’t Tell’ to put in a word or two is: Simply Great. Its Enthralling, Captivating, and Amusing presentation, with a perfect characterization, touches the hearts of Good Cinema Loving audience.

Released on October 2, 2026, the film is directed by Nishanti Evani, and a combination of seriousness, message oriented, and a comedy-drama, not to speak of a strong social theme. As the Curtains Rise, in wedding costumes is shown the principal character, who throughout the movie, acted with an unparallel presentation of herself, especially as an innocent young girl, unaware of the consequences reveals a truth, which leads calling of the wedding itself, by her would have been in-laws.

The Film character Sandhya played by Yashna Muthuluri, kickstarts the central theme of the film, agreeing without any iota of hesitation that she had a previous intimate relationship and was therefore not a virgin. Therefore, her past becomes a source of public humiliation and social judgement. The story proceeds and proceeds further, irrespective of Sandhya's immediate crisis. Her cousin Veera, obviously a US returned girl, and whose appearance in her chosen dress in the wedding, faced harsh criticism from her own few near and dear.

This too becomes an equally important narrative in the film. This is the character played by none other than Varahi Mallipamula. She is not only the brain behind the film, but also, the one who wrote the story, dialogues (in combination with Director Nishanti Evani), and Produced along with Sridevi Mallipamula. Another important character throughout the film is that of Pranav, played by Sai Krishna, as he along with Veera, confront expectations about relationships, success, marriage, money and social image.

Therefore, at its heart, Impure (Or I’M PURE) is not merely a story about a cancelled wedding. It uses that incident to question the social obsession with a woman's ‘purity’ the double standards applied to men and women, and the way society can turn a woman's personal history into a public verdict. For certain evils in the society the film attempts to make both men and women squarely responsible, though the ratio and proportion may vary.

The title ‘Impure’ seems to be deliberately provocative. The film turns the word normally used to judge a woman into a question: ‘Who decides what makes a woman ‘Pure or Impure.’ The film by and large successfully tackled an uncomfortable subject, though cautiously, nevertheless strongly and unhesitatingly, the social policing of a woman's sexual past. The most important aspect of building the central character brick by brick, has been depicted with extraordinary perfection.

Sandhya played her role, not just simply as a romantic heroine waiting for another man to accept her, but anticipating a definite larger journey for recovering her dignity. Thus, one of the most interesting aspects of Impure Film is the way Sandhya's journey eventually moves far beyond the humiliation of a broken engagement. Her connection with the entrepreneur begins, appropriately, through a Matrimonial App: a platform supposedly designed to match people for marriage. But the relationship takes an unexpectedly refreshing turn.

 Instead of reducing the woman to a prospective bride and evaluating her according to conventional notions of suitability, the two gradually discover each other's abilities, ambitions and entrepreneurial potential. Their association develops into a business partnership before finally becoming a marriage. The film thereby suggests that a woman's identity need not begin and end with her status as somebody's wife. She can first be recognised as an individual, a professional and an equal partner, and marriage can follow from that mutual respect.

The Veera track, particularly her relationship with her gay husband, adds another important dimension to the film. At first glance, it may appear to be a parallel story with little direct connection to Sandhya's predicament. But thematically, the connection is quite strong. Sandhya is judged because she does not fit society's prescribed image of the Ideal Woman; Veera's marriage similarly exposes the gap between socially approved appearances and private realities.

Both are caught in structures where society believes it has the right to define what a proper relationship or marriage should look like. Veera's experience therefore broadens the film's canvas: the question is no longer merely about Sandhya's past or her virginity, but about who gets to define normality, respectability and marital identity. In that sense, Veera reinforces the film's central argument by showing that unconventional realities exist even behind apparently conventional marriages. This gives the film a wider social lens.

The scene involving the USA-based Bridegroom, when he physically pulls Sandhya away while her father objects, followed by the mother's extraordinarily effective dialogue is extraordinary. The power of this sequence lies not merely in the confrontation itself, but in the emotional layers beneath it. Sandhya is caught between humiliation, anger, vulnerability and the desperate attempt of others to decide her fate for her. The father's objection introduces a protective, almost instinctive parental response.

Sandhya’s mother's words bring an entirely different force to the scene. Her dialogue carries the accumulated wisdom, pain and social understanding of a mother who has seen how quickly society can turn a woman's personal life into a judgement against her. The scene works because it is simultaneously dramatic, emotional and socially pointed. It does not need a lengthy talk, but the situation, the performances and especially the mother's words communicate the larger argument with remarkable immediacy.

Taken together, these elements reveal what makes Impure Film more interesting than a film merely built around a provocative subject. Its most valuable achievement is not simply that it challenges a conventional notion of Purity, but that it asks the audience to examine the much larger conventions by which we judge people, relationships and marriage itself. Ultimately, Impure Film is at its most powerful when it stops telling us what to think and makes us recognise how many of our supposedly unquestionable social rules are themselves in need of questioning.

Above all, What makes a ‘Lalita Sahasra Nama Dance Presentation’ truly unique is the bringing together of ‘Devotion, Music, Sanskrit Spirituality, Classical Dance, Abhinaya and Visual Storytelling’ in one integrated experience. The thousand names of Sri Lalita Devi are not merely recited; they were interpreted through movement, expression, rhythm and symbolic imagery, allowing the audience to experience the divine names visually and emotionally.

Each name reveals different attribute: beauty, compassion, power, wisdom, motherhood, grace and cosmic nature. This gives the choreographer an extraordinarily rich canvas for creative interpretation. The Lalita Sahasra Nama dance sequence is perhaps one of the rare instances in Telugu Cinema after the iconic ‘Ayi Giri Nandini’ Dance in Saptapadi Film by K Viswanath where an extended devotional composition is given such a distinctive and visually compelling classical-dance treatment.

However, one cannot help but wonder why films with fresh ideas and something meaningful to say struggle to secure the theatrical space they deserve. Is it merely the economics of exhibition, or does the influence of industry networks and distribution politics also play a role? Whatever the answer, the larger concern remains the same: when screen space is determined primarily by commercial power, promising cinema can be denied the very opportunity to find its audience.

Professions, Checkered Career, and Lessons-15>>>> TENTH JOB AS LEAD PARTNER AND CONSULTANT IN EMRI-3 >>>> Vanam Jwala Narasimha Rao

 TENTH JOB AS LEAD PARTNER 

AND CONSULTANT IN EMRI-3

With Satyam Computers Ramalinga Raju 

and CEO Venkat Changavalli

Professions, Checkered Career, and Lessons-15

Vanam Jwala Narasimha Rao (October 10, 2026)

The process was quick in some states and slow in others, mainly due to bureaucratic hurdles. To counter them was also a challenge. CEO Venkat either guided me in such situations or together we had drawn a perfect strategy. Everywhere the process involved visits of either side’s representatives, discussions between EMRI and top administrators of the cadre of Chief Secretary and or Chief Minister, formal or informal project proposals including financial implications, tender suiting to the state’s requirement in terms of bidder’s capacity and capability to provide service and finally appointing EMRI as nodal agency after necessary approvals and clearances.

Transparency, accountability, and citizen friendly principle was the process that was adapted. On the occasion of either signing the MoU or launch in every state the Chief Minister, the Health Minister, the Chief Secretary and other senior Government officials from Police, Fire and Medical departments were present with few exceptions. Even in subsequent launches to true to the spirit of PPP presence of Government partners was ensured. And it was a lifetime learning to me.

For instance, there was no hard and fast rule that, the governments, to follow in choosing a non-profit organization to partner with it for providing services in PPP framework either in the health sector or in the social sector. Nor there were any standard guidelines in this regard. What I closely observed in EMRI was that, except in few cases where government resorted to open tendering, most of the partnerships revealed that the government and the private partner, when chosen to consult each other, formally or informally, before venturing into partnership agreements, the results were encouraging.

However, in such partnerships, charismatic leadership and vision of the persons from both sectors, played a critical role. There were also compelling circumstances and relationships based on trust that were critical in triggering PPP initiatives. Either the government may approach the private organization or the private organization may work hard to convince the political and administrative leadership in the government.

While in EMRI and later on observing EMRI after leaving it, my learning was that, a competitive process of selecting the private partner for PPP framework was less effective than an invited or negotiated partnership. While competing to win the deal, the private partner’s primary concern would invariably be to quote less to become the lowest bidder, whereas the government side officials’ main concern would be to meet procedural requirements than meeting beneficiaries’ needs. Tendering process in government would be adapted to choose the lowest bidder, which technically may be correct but in the long run leads to failures.

Though it may be economical initially, the trend later would be up-ward revision of costs and if government disagrees, then the level of quality and effectiveness comes down. Resorting to transparent and competitive process may be useful for commercial projects but not in social sector where reaching the poor is a priority rather than pricing of services. Hence either prior negotiations with the potential partner or a tender where eligibility conditions are tailor-made or the prior experience of the private partner to be used as a basis for choosing would be ideal for the success of PPP.

My experience has been that, partnerships would be formed between organizations but succeed only because of individuals who are strong leaders and who champion the partnership projects with vision, energy, and enthusiasm. If it is the CEO-EMRI and his team from the private side, it has been either the Minister concerned or the Secretary concerned or a combination of both from each and every state who championed the cause. In most of the states the Chief Ministers pro-actively pushed the project. PPP is different from privatization and Partnership is not meant to be a substitution for lesser provisioning of government resources nor an abdication of Government responsibility.

When I was working in EMRI, ‘National Health Systems Resource Centre (NHSRC)’ Expert Advisors deputed by Government of India’s NRHM, after a detailed study of EMRI-108 model in November 2008, observed that, ‘It undoubtedly a historic landmark in the provision of health care in the nation. To its credit goes the achievement of bringing Emergency Medical Response on to the agenda of the nation. Its tremendous popular appeal made it possible for it to emerge as one of the leading innovations.’

The Study team observed that, in the Indian context, the much discussed and successful PPP (Public Private Participation) Model for ERS was the 108 Ambulance Emergency Services being managed and operationalized by EMRI. The team admired the tremendous gratitude and praise of the family members, of the emergency victim, in first person, for the timely arrival of this ‘Angel of Mercy’ which was most convincing and moving and made the service very popular. By then, eleven states have already signed MOU with EMRI for running the ERS and 9 out of them were in operationalization. I being the Lead Partner of PPP felt immensely happy and proud with this observation.

What follows is not merely an account of events or a chronicle of institutional milestones, but it is a lived narrative from within one of India’s most consequential Public Private Participation Experiments in social impact. Seen through the lens of policy, leadership, crisis, conviction, and compromise, this account captures the making, testing, and transformation of EMRI and the 108 Emergency Ambulance Services, an initiative that touched millions of lives. It bears witness to how visionary intent, political will, professional integrity, and human fragility intersected within the framework of a Non-Profit PPP. Above all, it reflects my own journey as a participant, observer, and active custodian of that partnership, standing at the confluence of governance, ethics, and execution.

In the Independent History of India, among all the policy decisions taken over the past sixty years, the most crucial one is the ‘Not for profit Public Private Partnership.’ More than economic liberalization, more than globalization, more than the communication revolution, and more than many such policies, this process has gradually been gaining acceptance across all sectors. In accordance with the ideological framework of Prime Minister Manmohan Singh, this PPP Model was introduced into the healthcare sector as the ‘Rajiv Arogyasri’ Scheme.

It was infused with life, strengthened, given a fresh interpretation, and shaped into a guiding model for the entire nation, an achievement that entirely belongs to the late Chief Minister Dr YS Rajasekhara Reddy. Under that umbrella, the 108 Emergency Ambulance Services, which attained the highest level of importance, were especially dear to Rajasekhara Reddy. While working at EMRI, which were the most cherished among all the schemes dear to Rajasekhara Reddy, I had the opportunity to meet him as frequently as possible.

In every meeting, his personality and sense of dedication were clearly evident, reflected unmistakably in every word he spoke. As a result of the decisions, he took during those meetings and the directions he issued to officials, lakhs of lives were saved, not only in the state of Andhra Pradesh, but also in other states that drew inspiration from the scheme implemented there. I still vividly remember January 8, 2009. Every word spoken by the Chief Minister Rajasekhara Reddy that day, and every assurance he gave, continues to echo in my memory. On the previous day, Ramalinga Raju, the Great Founder Chairman of EMRI, had been sent to jail in connection with the Satyam Computers scandal.

Within a span of twenty-four hours, Rajasekhara Reddy immediately convened a meeting, summoning EMRI officials and conducting a meticulous review of the delivery of the 108 Emergency Services, in the presence of senior officials from the Medical and Health Department and Finance Minister Rosaiah. This review was not held to find faults or to reprimand us. In fact, since Raju had already announced his resignation as EMRI Chairman, the CEO Venkat Changavalli and his leadership team were in a state of uncertainty, anxious about the possible disruptions and challenges that might arise in providing emergency services in the immediate future.

Rajasekhara Reddy issued clear and unequivocal instructions to government officials as well as to the EMRI management that, even if the sky were to fall, 108-Ambulance Services must not be allowed to stop under any circumstances. He stated that, if necessary, the government was prepared to increase its contribution to operational expenses from the existing 95 percent to a full 100 percent. Finance Minister Rosaiah and EMRI CEO Venkat Changavalli however, pointed out that, complete funding would run contrary to the very concept of PPP, and could invite criticism. The proposal was put on hold. In the months that followed, for three to four months, Rajasekhara Reddy remained busy with the elections.

{{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}}

 

క్షయమాసం: ఖగోళ గణితం, వైదిక పునాది, ధార్మిక ఆచరణలు : వనం జ్వాలా నరసింహారావు

 క్షయమాసం: ఖగోళ గణితం, 

వైదిక పునాది, ధార్మిక ఆచరణలు

వనం జ్వాలా నరసింహారావు 

(దర్శనమ్ శర్మ సౌజన్యంతో: దర్శనమ్ అక్టోబర్, 2026)

దశాబ్దాల అనంతరం రాబోయే కీలక నామ (2028-29) సంవత్సరంలో అరుదుగా సంభవించనున్న క్షయమాసంపై ఉభయ తెలుగు రాష్ట్రాల ఆత్మీయుడు, ప్రముఖ ఆధ్యాత్మిక తత్త్వవేత్త, దర్శనమ్ మరుమాముల వెంకటరమణ శర్మ అద్ద్వర్యంలో ఆదివారం, ఆగస్ట్ 30, 2026 వ తేదీన హైదరాబాద్ నగరంలో, తెలంగాణ విద్వత్సభ అపురూపమైన ప్రత్యేక విద్వద్గోష్ఠిని నిర్వహించింది. స్థానిక గాంధీనగర్‌లో, సీమాక్ సంస్థ కార్యాలయంలో సంస్థ యజమాని చెరువు రాంబాబు కార్యాలయంలో సుమారు నాలుగు గంటలపాటు జరిగిన ఈ గోష్ఠిలో ప్రముఖ పంచాంగకర్తలు, సిద్ధాంతులు, ధర్మశాస్త్ర పండితులు పాల్గొన్నారు. వారు చర్చలో సమర్పించిన ప్రసంగ వ్యాసాలు, ఈ అంశానికి సంబంధించి పరిశోధనకు అందనంత లోతైన విషయ పరిజ్ఞానమంటే అతిశయోక్తి కాదు.

క్షయమాసం ఏ విధంగా సంభవిస్తుంది, పంచాంగ గణితంలో దానిని ఎలా నిర్ధారించాలి, క్షయమాసంతో సంబంధం ఉన్న అధికమాసాలను ఎలా గణించాలి, ధర్మశాస్త్రపరంగా అనుసరించాల్సిన విధానాలు ఏమిటి అనే అంశాలపై వివిధ శాస్త్రగ్రంథాల ప్రమాణాలతో సుదీర్ఘంగా సిద్ధాంతులు చర్చించారు. గణితపరమైన పరిశీలనలు, సంక్రాంతుల స్థితి, చాంద్ర–సౌర మాస సమన్వయం తదితర అంశాలను విశ్లేషించిన అనంతరం రాబోయే కీలక నామ సంవత్సరంలో సంసర్ప కార్తిక మాసం అధికమాసంగా, మార్గశిర-పుష్య యుగళీభూత అంహస్పతి మాసం క్షయమాసంగా సంభవిస్తుందని సిద్ధాంతులందరూ ఏకగ్రీవంగా తీర్మానించారు.

ఈ విద్వద్గోష్ఠి విశ్లేషించి చూస్తే, యువ సిద్ధాంతులకు పంచాంగ గణితం, ధర్మశాస్త్ర ప్రమాణాలు, క్షయమాస నిర్ధారణపై లోతైన అవగాహన కలిగించిందని భావించాలి. అరుదైన క్షయమాస అంశంపై ప్రత్యేకంగా విద్వద్గోష్ఠి నిర్వహించి ఏకగ్రీవ నిర్ణయానికి రావడం విశేషమని అనాలి. భారతీయ కాలగణన కేవలం ఒక లౌకిక కాలనిర్ణయ పట్టిక కాదు. అది సూర్యచంద్రుల గమన చక్రాన్ని, ప్రకృతి ఋతువులను, మానవ ధర్మ జీవనాన్ని పరస్పరం అనుసంధానించే అత్యంత సూక్ష్మమైన శాస్త్రీయ వ్యవస్థ. విశ్వంలో నిరంతరం సంభవించే ఖగోళ మార్పులను క్రమబద్ధీకరించి, నిత్య నైమిత్తిక కర్మలకు అనుగుణంగా మార్చడంలో భారతీయ పంచాంగ గణితం అద్వితీయమైన పాత్రను పోషిస్తోంది.

సాధారణంగా చాంద్ర సౌర మానాల మధ్య ఏర్పడే వ్యత్యాసాన్ని సవరించడానికి 'అధికమాసం' పరిచయమైనప్పటికీ, అంతకంటే అత్యంత అరుదుగా, సూక్ష్మంగా సంభవించే కాలగణన ప్రక్రియే 'క్షయమాసం'.

ఇటీవల లభించిన పరిశోధనా పత్రాలు, శాస్త్ర గ్రంథాల ఆధారంగా రానున్న 2028-2029 కీలక నామ సంవత్సరంలో అత్యంత అరుదైన పుష్య క్షయమాస పరిస్థితి ఏర్పడుతోందని సిద్ధాంతకర్తలు స్పష్టం చేస్తున్నారు. భారతీయ కాలగణన చంద్రసౌర (Luni-Solar) పద్ధతిపై ఆధారపడి ఉంటుంది. సూర్యసిద్ధాంత యుగప్రమాణాల ప్రకారం ఒక సగటు సౌర సంవత్సరం 365.258756 రోజులు కాగా, పన్నెండు చాంద్రమాసాల మొత్తం 354.367055 రోజులు మాత్రమే ఉంటుంది. దీనివల్ల ప్రతి సంవత్సరం సౌర, చాంద్ర మానాల మధ్య సుమారు 10.891701 రోజుల వ్యత్యాసం పేరుకుపోతుంది. ఈ తేడా ప్రతి మూడు సంవత్సరాలకు ఒకమారు సుమారు ఒక నెల కాలానికి చేరుకున్నప్పుడు, దానిని సవరించడానికి సంక్రాంతి లేని 'అధికమాసం' ఏర్పడుతుంది.

మరోవైపు, ఒకే చాంద్రమాసంలో (అనగా ఒక అమావాస్య నుండి తదుపరి అమావాస్య లోపల) సూర్యుడు రెండు రాశి సరిహద్దులను దాటితే, అంటే రెండు సంక్రాంతులు సంభవిస్తే దానిని 'క్షయమాసం' లేదా 'ద్వి సంక్రాంతిమాసం' అని పిలుస్తారు. సిద్ధాంత శిరోమణిలో భాస్కరాచార్యులు దీనిని స్పష్టంగా నిర్వచించారు. ఇక్కడ క్షయమంటే ముప్పై రోజులు కాలం నశించిపోవడం కాదు. ఒక చాంద్రమాస సంజ్ఞకు స్వతంత్ర అమావాస్య-అమావాస్య విభాగం లభించకపోవడమే మాసక్షయం. క్షయమాస భావన కేవలం తరువాతి కాలపు జ్యోతిష్య కల్పన కాదు, దీనికి బలమైన వైదిక పునాది ఉంది. తైత్తిరీయ సంహితలోని మంత్రం పదమూడవ మాస వ్యవస్థను, యజ్ఞవేదికపై దాని ప్రాధాన్యతను ప్రతిష్ఠించింది.

శాస్త్రవ్యాఖ్యాన సంప్రదాయం ప్రకారం, ఒకే సంవత్సరంలో రెండు అసంక్రాంత మాసాలు (సంక్రాంతి లేని నెలలు), మధ్యలో ఒక ద్విసంక్రాంత మాసం (రెండు సంక్రాంతులు ఉన్న నెల) వచ్చినప్పుడు వాటిని శాస్త్రీయంగా విభజిస్తారు. క్షయమాసానికి ముందు వచ్చే సంక్రాంతిరహిత మాసం కాలక్రమంలో సక్రమంగా ముందుకు సాగుతుంది కనుక దీనిని ‘సంసర్పమని’ అంటారు. ఒకే చాంద్రమాసంలో రెండు సూర్య సంక్రమణలు జరిగిన ద్విసంక్రాంత క్షయమాసానికి ‘అంహస్పతి’ అని వేదసంజ్ఞ. క్షయమాసానికి తరువాత వచ్చే సంక్రాంతిరహిత మాసాన్ని ‘అధికమాసం’ అంటారు. మహాభారత విరాటపర్వంలో భీష్ముడు పాండవుల అజ్ఞాతవాస కాలనిర్ణయాన్ని లెక్కించే సందర్భంలో దీని ప్రస్తావన వున్నది. శ్రీమద్భాగవతం కూడా సూర్యుని మంద, శీఘ్ర, సమ గతుల గురించి వివరిస్తూ ఈ ఖగోళ యాంత్రికతకు పునాది వేసింది

ఆధునిక ఖగోళశాస్త్రం, అలాగే, కెప్లర్ కక్ష్యాగతి నియమాల ప్రకారం భూమి సూర్యుని చుట్టూ దీర్ఘవృత్త (Elliptical) కక్ష్యలో పరిభ్రమిస్తుంది. భూమి సూర్యుడికి అత్యంత సమీపంగా వచ్చే పెరిహీలియన్ (Perihelion) స్థితిలో (సాధారణంగా జనవరి ప్రారంభంలో) కక్ష్యా వేగం పెరుగుతుంది. దీనివల్ల భూకేంద్ర దృష్టిలో సూర్యుడి దృశ్యగతి వేగవంతమై, శీతాకాలంలో (ధనుస్సు, మకర రాశులలో) సౌరమాసాల కాలవ్యవధి తగ్గుతుంది. క్షయమాసం సంభవించడానికి ప్రధానంగా మూడు భౌతిక పరిస్థితులు కలవాలని సిద్ధాంతులు చెప్తారు.

పెరిహీలియన్ వద్ద సూర్యుని గతి వేగంగా ఉండటం (చిన్న సౌరమాస కాలం). చంద్రుడు అపోజీ (Apogee) వద్ద ఉన్నప్పుడు గతి వేగం తగ్గి, అమావాస్యల మధ్య కాలం పెరగడం (పొడవైన చాంద్ర సంయోగమాసం). మొదటి అమావాస్య మొదటి సంక్రాంతికి కొద్దిగా ముందే, రెండవ అమావాస్య తదుపరి సంక్రాంతికి కొద్దిగా తర్వాతే సంభవించడం (సరిహద్దు సామీప్యం). ఈ మూడు పరిస్థితులు కలిసినప్పుడు, సూర్యుడు 60 డిగ్రీలు ప్రయాణించకపోయినా, కేవలం 30 డిగ్రీల కంటే కొద్దిగా ఎక్కువ ప్రయాణంలోనే రెండు రాశి సరిహద్దులను దాటడం వల్ల ఒకే చాంద్రమాసంలో రెండు సంక్రాంతులు నమోదవుతాయి.

ప్రముఖ సిద్ధాంతుల పరిశోధనల ప్రకారం, వివరణల ప్రకారం, రానున్న కీలక నామ సంవత్సరంలో  సూర్యసిద్ధాంత గణిత రీత్యా అరుదైన క్షయమాసం ఏర్పడుతోంది. ఈ గణితాన్ని స్పష్టమైన విలువల ద్వారా నిరూపించడం కూడా జరిగింది. డిసెంబర్ 16, 2028 తేదీన ప్రథమ అమావాస్య సంయోగం జరిగినప్పుడు సూర్యుని స్ఫుట దీర్ఘాంశంగా వుంటుంది. అమావాస్య ముగిసిన వెంటనే సూర్యుడు దానిని దాటి ధనుస్సంక్రాంతి లోకి ప్రవేశిస్తాడు. తదుపరి అమావాస్య పూర్తికావడానికి ముందే సూర్యుడు మరింత అధిగమించి మకరసంక్రాంతి పూర్తి చేస్తాడు. మరుసటి అమావాస్య సంయోగం జనవరి 14, 2029 తేదీన జరుగనున్నది.

ఈ విధంగా రెండు అమావాస్యల మధ్య సూర్యుడి మొత్తం ప్రయాణం కేవలం 30°17′42.01″ అయినప్పటికీ, ఆయన 240°, 270° అనే రెండు రాశి సరిహద్దులను విజయవంతంగా దాటుతారు. ఒకే చాంద్రమాసంలో ధనుస్సు, మకర అనే రెండు సంక్రాంతులు సంభవించడం వల్ల మార్గశిర-పుష్య యుగళీభూత క్షయమాస పరిస్థితి ఏర్పడి, పుష్యమాసం క్షయమవుతోంది. ఆ వెంటనే సూర్యసిద్ధాంత నియమం ప్రకారం మార్చ్ 15, 2029 నుండి ఏప్రిల్ 14, 2029 మధ్య 'అధిక చైత్రమాసం' కూడా ఏర్పడుతోంది. సిద్ధాంత శిరోమణిలో క్షయమాసాల పునరావృత్తిని తెలపడానికి ప్రాచీన భూతసంఖ్యా పద్ధతిని ఉపయోగించారని సిదాంతులు తెలియచేస్తున్నారు.  

శాస్త్రం ఆధారంగా, సిద్ధాంతుల వివరణల ప్రకారం, 'కువేదేందు' అనగా 141 సంవత్సరాలు, 'గోకు' అనగా 19 సంవత్సరాల అంతరాలలో క్షయమాసాలు సంభవిస్తాయని తెలుస్తున్నది. గతంలో 1963 (శోభకృత్), 1983 (దుందుభి) సంవత్సరాలలో 19 ఏళ్ల అంతరంలో పుష్య క్షయమాసం వచ్చిన విషయాన్ని వీరు విద్వత్సభలో గుర్తుచేశారు. సూర్యసిద్ధాంత దీర్ఘకాలిక పట్టికల ప్రకారం శక సంవత్సరాలు 1963, 1982, 2028, 2047 క్షయమాసాలుగా నమోదయ్యాయి. గ్రహగతుల అస్థిరత వల్ల దీనికి నిర్దిష్టమైన చక్రం లేదు, ప్రతిసారీ స్పష్టమైన పంచాంగ గణన ద్వారానే దీనిని నిర్ధారించాలి.

క్షయమాసం సంభవించినప్పుడు సమాజంలో కొన్ని తప్పుడు అపోహలు, భయాలు వ్యక్తమవడం సహజం. అయితే శాస్త్ర దృష్టిలో ఇది దోష సూచకం కానేకాదు అనేది సిద్ధాంతుల అభిప్రాయంగా భావించవచ్చు. కాలగణనను సవరించే ఒక శాస్త్రీయ యంత్రాంగం మాత్రమే. ధర్మశాస్త్ర నిబంధనల ప్రకారం కొన్ని నియమాలను పాటించడం బహుశా మంచిదని మాత్రమే శాస్త్రం చెప్తున్నది. ఈ విషయంలో ఎవరి ఇష్టాఇష్టాలు వారివే. జాతక బలం వుంటే అన్నీ సక్రమమే. వివాహాలు, ఉపనయనాలు, నూతన గృహప్రవేశాలు, యజ్ఞాలు, కొత్త వ్రతాల ప్రారంభం వంటి శుభకార్యాలను ఈ కాలంలో వర్జించడం, వీలైనంత మేరకు మంచిది. నిత్య సంధ్యావందనం, దేవతా పూజలు, జపాలు, పురాణ పారాయణాలు, దానాలు, నిత్య శ్రాద్ధ కర్మలు యథావిధిగా చేయడం ధర్మం.

క్షయమాసంలో జన్మించిన లేదా మరణించిన వారి జాతక, వర్ధంతి, ప్రత్యాబ్దిక శ్రాద్ధ కర్మల విషయంలో తిథిని రెండు భాగాలుగా విభజించి (పూర్వార్థం ఒక మాసం, ఉత్తరార్థం మరో మాసం) నిర్ణయించాలని శాస్త్ర ప్రమాణాలను ఉటంకిస్తూ సిద్ధాంతులు పేర్కొన్నారు. క్షయమాస ప్రక్రియ భారతీయ ఋషుల, ఖగోళ శాస్త్రవేత్తల మేధోసంపత్తికి నిలువెత్తు నిదర్శనం. వేల సంవత్సరాల క్రితమే సూర్యచంద్రుల సూక్ష్మ గతులను లెక్కగట్టి, కాలాన్ని ధర్మంతో ముడిపెట్టిన మహోన్నత భారతీయ గణిత విధానం అత్యద్భుతమైనది. భారతీయల అపారమైన మేధో సంపత్తికి ఇది నిలువెత్తు నిదర్శనం. క్షయమాసం కాలక్షయం కాదు. అది భారతీయ చంద్రసౌర కాలమాన ఖచ్చితత్వానికి ఒక మహత్తర చిహ్నం.

పంచాంగాలను లెక్కించడానికి వేర్వేరు ప్రాచీన పద్ధతులు ఉన్నాయి. వాటిలో సూర్యసిద్ధాంతం, భాస్కరాచార్యుల సిద్ధాంత శిరోమణి అత్యంత ముఖ్యమైనవి. ఈ రెండు గ్రంథాలు ఒకే నెలలో రెండు సంక్రాంతులు వస్తే 'క్షయమాసం' అనాలని ఒప్పుకున్నప్పటికీ, వాటిని లెక్కించే సూక్ష్మ పద్ధతుల్లో (గణితంలో) సూక్ష్మమైన తేడాలు చూపుతున్నాయి. సూర్యసిద్ధాంత నమూనా ప్రకారం గ్రహాల గమనాన్ని చాలా దీర్ఘకాలిక యుగ ప్రమాణాల ఆధారంగా లెక్కిస్తారు. సూర్యుడు, చంద్రుడు తమ కక్ష్యలలో తిరిగేటప్పుడు వాటి వేగంలో వచ్చే మార్పులను ఈ పద్ధతి చాలా స్థిరంగా లెక్కిస్తుంది. దీని ప్రకారం, వచ్చే క్షయమాసం పూర్తిగా సూర్యసిద్ధాంత గణితం ప్రకారం లెక్కించబడింది.

ఇక్కడ ఒకే నెలలో ధనుస్సు, మకర సంక్రాంతులు రావడం వల్ల పుష్యమాసం లెక్కలో లేకుండా పోయి, అది క్షయమాసంగా మారింది. ఇకపోతే, సిద్ధాంత శిరోమణి నమూనా ప్రకారం, భాస్కరాచార్యుల వారు కాలక్రమేణా ఆకాశంలో గ్రహాల స్థితిలో వచ్చే మార్పులను మరింత సూక్ష్మంగా గమనించి కొన్ని సవరణలు చేశారు. దీని ప్రకారం క్షయమాసాలు సాధారణంగా 141 సంవత్సరాలకు ఒకసారి లేదా కొన్నిసార్లు 19 సంవత్సరాల అంతరంలో వస్తాయని చెప్పారు. 1963, 1983 లలో వచ్చిన క్షయమాసాలు దీనికి ఉదాహరణలు. సులభంగా చెప్పాలంటే, సంక్రాంతి లేదా అమావాస్య ఘడియలు ముగిసే సమయాల్లో కొన్ని నిమిషాలు లేదా సెకన్ల తేడా వస్తుంది. ఈ తేడా వల్ల ఒక పద్ధతిలో క్షయమాసంగా మారిన నెల, మరొక పద్ధతిలో సాధారణ నెలగా కనిపించే అవకాశం ఉంటుంది. అందుకే, ఆయా ప్రాంతాల సిద్ధాంతులు నిర్ణయించిన పంచాంగాన్నే ప్రజలు ప్రామాణికంగా తీసుకోవాలి.

డిసెంబర్ 16, 2028 నుండి జనవరి 14, 2029 మధ్య కాలం క్షయమాసం (పుష్య క్షయమై మార్గశిరంతో కలిసిపోయింది). దీనివల్ల ఈ రెండు నెలల్లో (మార్గశిర, పుష్య మాసాలు) పండుగలను ఎలా చేయాలో పంచాంగకర్తలు స్పష్టంగా నిర్ణయిస్తారు. సాధారణంగా మార్గశిర లేదా పుష్య మాసాల్లో వచ్చే ముక్కోటి ఏకాదశి (వైకుంఠ ఏకాదశి) అద్భుతమైన పర్వదినాన్ని క్షయమాసంలో వచ్చే తిథి వ్యాప్తిని బట్టి జరుపుకోవాలి. రెండు మాసాలు కలిసిపోయినందున, వైకుంఠ ద్వార దర్శనం ఏ రోజున చేయాలో సిద్ధాంతులు నిర్ణయించిన తేదీనే భక్తులు అనుసరించాలి. డిసెంబర్ 16, 2028న ధనుస్సంక్రాంతి, జనవరి 14, 2029న మకరసంక్రాంతి ఒకే చాంద్రమాసంలో వచ్చేస్తాయి. కాబట్టి భోగి, సంక్రాంతి, కనుమ పండుగలు యథావిధిగా జనవరి 14 పరిసరాల్లోనే వస్తాయి, కానీ ఆ నెలలో పుష్యమాసానికి విడిగా ప్రాధాన్యత ఉండదనేది సిద్ధాంతుల నిర్ణయం.

క్షయమాసం ముగిసిన కొద్ది రోజులకే అంటే మార్చి 15, 2029 నుండి ఏప్రిల్ 14 వరకు 'అధిక చైత్రమాసం' వస్తుంది. దీనివల్ల ఆ సంవత్సరం ఉగాది,  శ్రీరామనవమి పండుగలు సాధారణ రోజుల కంటే ఒక నెల ఆలస్యంగా (నిజ చైత్రమాసంలో) వస్తాయి. అధిక చైత్రమాసంలో ఉగాది పచ్చడి తినడం కానీ, శ్రీరామ కల్యాణాలు చేయడం కానీ జరపకూడదని సిద్ధాంతులు అంటున్నారు. జ్యోతిష్య శాస్త్రం అంతగా చదువుకోని నాలాంటి సామాన్యులు గందరగోళానికి గురికావాల్సిన, భయపడాల్సిన అవసరం లేదని, వీలుంటే, కొన్ని నియమాలు పాటిస్తే మంచిదని సిద్ధాంతుల సూచన.

క్షయమాసం అంటే నెల 'నాశనం' అయిపోవడం కాదు. ఇది కేవలం సూర్యుడు, చంద్రుల వేగాల వల్ల క్యాలెండర్‌లో జరిగే ఒక అరుదైన సర్దుబాటు మాత్రమే. కాబట్టి ఇళ్లలో ఎలాంటి అరిష్టాలు జరుగుతాయని భయపడాల్సిన పనిలేదు. ఇంట్లో చేసుకునే రోజువారీ పూజలు, దీపారాధనలు, ప్రతి శనివారం లేదా కార్తీక మాసాల్లో చేసుకునే నోములు, నిత్య ఉపవాసాలు యథావిధిగా చేసుకోవచ్చు. పెద్ద శుభకార్యాలు మాత్రం ఈ క్షయమాసం, అధికమాసం ఉన్న రోజుల్లో (అంటే డిసెంబర్ 2028 నుండి ఏప్రిల్ 2029) ఆపాలని సిద్ధాంతుల సలహా.

అలాగే, కుటుంబంలో ఎవరైనా గతంలో పుష్య మాసంలో కానీ లేదా మాఘ మాసంలో కానీ చనిపోయి ఉంటే, ఈ క్షయమాసంలో వారి తద్దినాలు (శ్రాద్ధ కర్మలు) ఏ రోజున పెట్టాలనేది సంబంధిత పురోహితులను అడిగి తెలుసుకోవాలి. తిథి యొక్క సగ భాగాన్ని బట్టి దీనిని నిర్ణయిస్తారు., ఏదేమైనా, మంచీ - చెడులు ఎప్పటికప్పుడు తెలియచేసే సిద్ధాంతులు ఎప్పుడూ అందుబాటులో వుండే పవిత్ర కర్మభూమి మన భారతదేశం. అంతా మంచే జరుగుతుంది. సామన్య ప్రజలకు కాలానుగుణంగా ధర్మబద్ధమైన జీవితాన్ని గడపడానికి మన పంచాంగకర్తలు ఇచ్చే సూచనలే మనందరికీ శ్రీసీతారామరక్ష.

ఈ విద్వద్గోష్ఠిలో బ్రహ్మశ్రీ ఆకెళ్ల జయకృష్ణశర్మ సిద్ధాంతి, యాయవరం చంద్రశేఖరశర్మ సిద్ధాంతి, గాడిచర్ల నాగేశ్వరరావు సిద్ధాంతి, చికిలి వెంకటేశ్వరశర్మ సిద్ధాంతి, శాస్త్రుల కృష్ణమూర్తిశర్మ సిద్ధాంతి, శంకరమంచి రామకృష్ణశర్మ సిద్ధాంతి, బోర్పట్ల భాస్కరాచార్యులు సిద్ధాంతి, ముక్రాల లక్ష్మణమూర్తి సిద్ధాంతి, బోర్పట్ల రాఘవేంద్రాచార్యులు సిద్ధాంతి, పెండ్యాల హనుమంతరావు సిద్ధాంతి, గౌరీభట్ల రామకృష్ణశర్మ సిద్ధాంతి, శంకరమంచి శివశర్మ సిద్ధాంతి, వడిగేచర్ల వెంకటరమణ సిద్ధాంతి, ఉప్పల ప్రసాదశర్మ సిద్ధాంతి, తదితరులు పాల్గొన్నారు. తెలంగాణ విద్వత్సభ కార్యదర్శి దివ్యజ్ఞాన సిద్ధాంతి, కోశాధికారి, దర్శనమ్ సంపాదకులు మరుమాముల వెంకటరమణశర్మ పాల్గొన్నారు. (ప్రసంగ వ్యాసాల, చర్చల ఆధారంగా నా ఈ వ్యాసం)

Intellect, Wisdom, and Social Humanism >>>>> Academic Evolution, Ideological Horizons, and Institutional Rebirth : Vanam Jwala Narasimha Rao

 Intellect, Wisdom, and Social Humanism

Academic Evolution, Ideological 

Horizons, and Institutional Rebirth

Vanam Jwala Narasimha Rao 

(September 30, 2026)

When a scholar of sociology approaches the vast concept of 'Evolution,’ the analysis naturally expands far beyond mere biological progressions to encompass the complex, multi-layered layers of cultural, psychological, and structural transformation. This expansive viewpoint becomes particularly profound when the scholar possesses a solid background in journalism, a discipline that sharpens one's observational capacity, demand for empirical verification, and structural understanding of societal dynamics.

Such an intellectual background fosters a youthful, energetic, and rigorously scientific disposition. It allows a thinker to engage with historical, religious, and philosophical frameworks with objective neutrality, separating personal beliefs from scholastic analysis. When such an intellect evaluates classical epics and civilizational narratives, it does not view them merely as theological relics. Instead, it interprets them as profound psychological and sociological blueprints deeply relevant to contemporary ethics, governance, and institutional management.

A deep exploration of classical epics like the ‘Mahabharata, Bhagavata, and Ramayana’ reveals a significant literary and sociological truth regarding how complex characters were historically constructed. Legendary authors of antiquity consistently refrained from arbitrary character assassination or one-dimensional moral branding. Whether characters were historically real, mythological, or surreal, and regardless of whether their narrative roles were traditionally defined as virtuous or antagonistic, they were consistently depicted with immense psychological depth, internal conflict, and structural purpose.

The underlying consensus of this academic view is that ancient epical narratives operated as highly sophisticated educational frameworks. Embedded within these texts are implicit, subtle, and permanent lessons covering a broad spectrum of human capability, including: Strategic Vision and War Strategy (Long-term planning, structural alignment, and tactical adaptability under extreme pressure); and Governance and Leadership (Ethical administration, resource allocation, and the preservation of systemic justice within a state or community).

Also include: General Management and Discipline (Group dynamics, institutional order, and the systematic execution of complex operational tasks); Crisis Management and Negotiation (Conflict resolution, diplomatic mediation, and mitigating systemic risks during volatile transitions); and Personality Development and Ethics (The psychological cultivation of the self, moral accountability, and emotional intelligence).

This comprehensive understanding of societal and historical evolution is beautifully illustrated by an intellectual and illustrious professor during the leisure time before he was to address a press meet today in Hyderabad, at Hotel Plaza, and interestingly retrospective from his early career as a young sociology lecturer in his late thirties. Tasked with delivering a rigorous, three-day intensive lecture series, he designed an innovative pedagogical bridge connecting ancient allegories with contemporary sociological advancements: a lecture that left a lasting, reflective impact on his students.

The cornerstone of this lecture was the structural linking of the ‘Dashavatara’ (the ten structural transitions within classical Indian Thought) to the scientific principles of cosmic and biological evolution. This evolutionary spectrum elegantly maps human advancement through symbolic stages: The Primordial and Aquatic Stages (Moving from basic life forms to complex organisms, mirroring early biological developments); The Transition to Social Civilization: (Progressing toward organized human structures, communal responsibility, and systemic governance); and more importantly:

The Refinement of Consciousness: (Culminating in the historical figure of the Buddha, representing ultimate intellectual awakening, self-actualization, and a profound break from ritualistic structures to pure ethical rationality. From this high point of rational awakening, human philosophy branched into highly sophisticated theological and non-dualistic schools of thought, such as Advaita (absolute non-dualism), Visistadvaita (qualified non-dualism), and Dvaita (dualism). Each school sought to define the exact relationship between individual consciousness and the universal whole.

As the centuries progressed, these philosophical currents intersected with global monotheistic traditions like Islam and Christianity. Tracing their lineages back to patriarchal figures like Ibrahim or Abraham, these traditions brought forth powerful historical metaphors of the spiritual leader as a shepherd or cattle caretaker: a symbolic guardian responsible for the guidance, protection, and collective welfare of the community.

When observing the global landscape, a stark sociological contrast emerges between the pluralistic framework of polytheistic traditions, which embrace multiple expressions of divinity, and monotheistic systems centered around a single deity. Yet, when an objective lens is applied to the innumerable religions, sects, and belief systems that have emerged throughout global history, the ultimate trajectory of this vast ideological evolution points toward an unavoidable historical truth: the absolute, overarching necessity for Humanism.

Beyond localized rituals, distinct dogmas, and historical boundaries, the ultimate goal of all civilizational evolution is the establishment of a universal ethical framework centered on human dignity, mutual empathy, scientific progress, and inclusive social welfare. It is this exact dedication to humanism and systemic progress that bridges abstract philosophical thought with the practical, inclusive transformations seen in modern educational institutions.

In exploring these classical narratives, a distinct consensus emerges: ancient literary frameworks historically avoided arbitrary character assassination, choosing instead to present multifaceted figures whose complex dilemmas offer timeless strategic and managerial insights. From these foundational epics, one uncovers a comprehensive matrix of governance, crisis resolution, conflict management, and psychological resilience that remains entirely applicable to modern organizational leadership.

This philosophical dedication to humanism and structural progression finds its direct, practical application within the landscape of modern higher education, as demonstrated by the upcoming convocation milestones of a premier half century old open learning institution. Translating the ideals of broad-based societal evolution into institutional metrics, the Vice-Chancellor of Dr BR Ambedkar Open University (BRAOU) Professor Ghanta Chakrapani, announced that the university’s 27^th Convocation will take place on October 7, 2026, at the campus auditorium in Jubilee Hills, Hyderabad.

To be presided over by the Vice-Chancellor, the Governor of Telangana as the Chief Guest would confer degrees and research doctorates, alongside a distinguished convocation address to be delivered by former Director of NAAC. Highlighting the university's intersection with cultural excellence, an Honorary Doctorate will be conferred upon the renowned filmmaker, writer, and actor, B Narsing Rao, celebrating a lifetime of impactful narrative art.

The sheer scale of the graduating cohort underscores the institution's profound demographic impact and its role as an engine of social equity. Out of 36145 graduating students, majority of nearly 20000 are women, demonstrating a powerful shift in the accessibility of higher education. The academic excellence of female students is further highlighted by their dominance in the honors list, securing 29 out of the 38 total gold medals awarded across undergraduate and postgraduate streams.

The convocation also celebrates diverse cohorts, including graduating military personnel and transgender students, reflecting a deeply inclusive educational model. In a poignant testament to the transformative power of rehabilitation, 27 incarcerated individuals from regional central prisons are graduating, with one standout prisoner from Rajahmundry Central Prison earning a gold medal and book prize for completing all examinations with the highest marks in a single attempt.

The University which has seen over 6.2 lakh degrees awarded over the past 45 years, is executing a dual strategy of academic expansion and digital modernization. Starting from the 2026-27 academic year, the institution has secured statutory approvals to launch eight new programs via Open and Distance Learning (ODL): spanning advanced computer applications, data science, statistics, geography, and educational administration, alongside five new specialized online programs in commerce, business administration, and regional languages.

This curriculum expansion is supported by landmark global partnerships, including a Graduate Employability Framework developed with the Commonwealth of Learning (COL) to integrate core industrial skills directly into standard degrees, alongside curriculum partnerships with industry giants like TCS. Furthermore, alliance with the Common Services Centres (CSC) will open 12000 digital nodes across the region.

Infrastructure of the campus is undergoing an unprecedented modernization drive to mirror its academic evolution that include: establishment of the Dr BR Ambedkar International Institute for Dialogue on Governance and Equity, a new Comprehensive Learner Centre, a Centralized Instrumentation Lab, a Digital Resource Centre etc.  

I took this opportunity to present my books: Simplified and Faithful Rendering of Valmiki Ramayana (Bala, Ayodhya, and Sundara Kandas) to Professor Ghanta Chakrapani VC.