Ramchander Rao Revisits BJP’s Telangana Legacy >>>>> And the Unfinished Promises of Statehood : Vanam Jwala Narasimha Rao

 Ramchander Rao Revisits 

BJP’s Telangana Legacy

And the Unfinished Promises of Statehood

Vanam Jwala Narasimha Rao

As part of the Telangana Formation Day celebrations, and a day after BRS Working President KT Rama Rao reflected on Telangana’s statehood journey through the prism of institutional memory, governance, and political accountability, the Press Club Hyderabad organised a ‘Meet the Press’ program with Telangana State Bharatiya Janata Party (BJP) President and former MLC Naraparaju Ramchander Rao on Thursday. The interactive session provided an opportunity to revisit Telangana’s journey prior to and after its formation, from BJP point of view.

Speaking at length, BJP President Naraparaju Ramchander Rao approached the same historical milestone from a different vantage point, and touched upon the genesis of AP State Reorganisation Bill that enabled Telangana Formation, and revealed unambiguously the key role played by BJP. He was speaking at the Club as part of Telangana Formation Week celebrations in a befitting way.  He sought to reposition BJP within the larger narrative of Telangana’s creation, and said that, the history of statehood cannot be completely understood without acknowledging BJP’s consistent and decisive role in the legislative process.

Ramchander Rao, made a case with clarity, that Telangana’s formation was neither the achievement of a single political party nor the exclusive legacy of any one leader. It was a culmination of a collective democratic struggle involving students, employees, lawyers, intellectuals, activists, and ordinary citizens who sustained a prolonged demand for separate state. He reminded that, more than 1200 students and youth sacrificed their lives during the agitations. Any political organisation claiming the entire credit, he argued, is a prejudiced view.

Strongly defending BJP’s place in that history of struggle for Telangana State, Ramchander Rao established the party’s commitment to the cause, which he claimed was rooted in a long-standing ideological belief that smaller states facilitate more responsive governance and administrative efficiency. ‘BJP never altered its position on Telangana, unlike other political parties that adopted shifting stances depending on electoral circumstances,’ stated Ramchander Rao.

He reminisced that when the Telangana Bill reached Parliament amid intense political turbulence and uncertainty, the BJP extended unconditional support. Yet another interesting revelation was about the ‘Behind-the-Scenes Consultations’ that preceded the passage of the Telangana Bill, which he meticulously narrated from his own personal involvement and experience. He recalled himself personally engaging with senior BJP leaders in New Delhi, including the late Arun Jaitley, while working alongside legal experts like Prakash Reddy and Niranjana Reddy, to examine the Bill and recommend suitable amendments.

He described numerous discussions that stretched late into the night, focusing not only on Telangana’s aspirations but also on avoiding any adverse issues and interests of Andhra Pradesh during bifurcation in true spirit. These efforts, he argued, reflected the seriousness with which the BJP approached one of the most consequential federal restructuring exercises in contemporary India. Ramchander Rao further highlighted the role played by national leaders like Sushma Swaraj, whose support for Telangana became one of the defining moments of the parliamentary debate.

Despite criticism, political attacks, and procedural disruptions inside Parliament, the BJP leadership never retreated from its commitment, said Ramchander Rao. He made it clear that, the passage of the Telangana Formation Bill remains a historical testament to the party’s political will, organisational consistency, and willingness to stand by its stated commitments even under difficult circumstances.

Against this background, Ramchander Rao argued that the true measure of Telangana’s success lies in assessing whether the aspirations of the people especially with reference to the tagline, water, funds, and employment opportunities have been fulfilled. He said that, notwithstanding the progress made since statehood, many of the foundational expectations of the movement remain only partially realised or even yet to realize.

His made both BRS and Congress Government squarely responsible for the shortcomings. Ramchander Rao contended that Telangana’s youth continue to face uncertainty despite repeated assurances from successive governments. Job calendars have either been delayed or inadequately implemented, while recruitment examinations have frequently become entangled in controversies and litigation. Focused concern was expressed over the state of higher education. Indifference like government’s apathy in making permanent faculty appointments in universities undermines academic standards and threatens the long-term quality of higher education.

The BJP President described Telangana’s fiscal management which has become a concern, the proof of which are, delays in payments, mounting dues to contractors, and pensioneers, and growing reimbursement arrears. According to Ramchander Rao, these developments warrant serious introspection because they affect not only administrative efficiency but also public confidence in governance itself. He frequently deliberated on the essentiality of periodical assessment as to how far Telangana has progressed in achieving its stated objectives.

He said that the aspirations that animated the statehood movement continue to resonate among the youth, farmers, employees, and students who expected statehood to translate into tangible improvements in their lives. Slightly moving towards different aspect, Ramchander Rao dismissed attempts to revive Telangana sentiment for short-term political gain. He suggested that both the BRS and Congress increasingly rely on emotional narratives to divert attention from governance shortcomings.

He argued, that Governance should revolve around measurable performance rather than perpetual mobilisation around historical grievances. Ramchander Rao further sought to place Telangana politics within a wider national context. He pointed to the BJP’s expanding footprint across Southern India and argued that changing electoral trends demonstrate growing acceptance of the party’s governance model. Citing appropriate examples of BJP’s presence in Governance, he expressed confidence that Telangana, may become part of that larger political evolution.

Responding to questions relating to ideological debates, judicial institutions, and electoral processes, Ramchander Rao maintained that democratic systems derive their strength from constitutional mechanisms. As the interaction drew to a close, a larger theme emerged from Ramchander Rao’s remarks. While Telangana’s creation remains a settled historical fact, the contest over its political memory remains very much alive. Competing parties continue to interpret the statehood movement through different ideological lenses, each seeking to establish its own place within the historical narrative.

For the BJP, Ramchander Rao argued, Telangana represents both a fulfilled commitment and an unfinished journey despite 12 years of its existence. The state may have been achieved, but the deeper goals of employment, efficient governance, educational advancement, and economic opportunity continue to demand attention. Telangana’s political discourse appears increasingly shaped by this duality: the need to preserve the memory of a hard-fought movement while confronting the practical challenges of governance in the present he said.

In Ramchander Rao’s telling, history matters not merely as a record of past achievements but as a benchmark against which contemporary governments must continually be measured. Whether one completely agrees with his conclusions or not, his intervention underscored an enduring reality of Telangana politics, that the debate is no longer about creating the state, but about defining what its success should ultimately look like.

As an observer of Telangana’s political evolution, I feel that, one may agree or disagree with individual political positions, but it is difficult to overlook the significance of Ramchander Rao’s recollections regarding the drafting and passage of the Telangana State Formation Bill (Andhra Pradesh Reorganisation Act, 2014). His detailed account of consultations with national leadership, legal experts, and parliamentary stakeholders offers a valuable glimpse into a less-discussed but crucial phase of the statehood process.

Public movements could be sustained by mass participation and sacrifices, but legislative victories are often secured through patient negotiations, policy scrutiny, and political coordination behind closed doors. Hence, Ramchander Rao’s role was both sincere and substantial. His efforts to engage with the finer details of the Bill, advocate Telangana’s interests at the national level, and ensure continued support for its passage deserve due recognition in the broader historical narrative of Telangana’s formation. As Telangana reflects on twelve years of statehood, acknowledging such contributions during the process of state formation, strengthens the integrity of history.

>>>> Before the 'Meet the Press' program started, I presented my book 'Simplified and Faithful Rendering of Adi Kavya-Valmiki Ramayana' English version of Bala and Ayodhya Kandas to Sri N Ramchander Rao and Press Club President, Secretary and other friends)

KTR Reflects on Telangana's Journey, Development and Future Challenges >>>>> Underscores Balanced, Integrated and Holistic Approach to Governance : by Vanam Jwala Narasimha Rao

 KTR Reflects on Telangana's Journey, 

Development and Future Challenges

Underscores Balanced, Integrated and 

Holistic Approach to Governance

by Vanam Jwala Narasimha Rao

As part of the Telangana Formation Day celebrations, the Press Club Hyderabad organized a ‘Meet the Press’ program with Bharat Rashtra Samithi (BRS) Working President and former Minister KT Rama Rao (KTR) on Wednesday. The interactive session provided an opportunity to revisit Telangana’s journey from a long-standing aspiration to a functioning State and to reflect on the challenges and opportunities that lie ahead. Speaking at length KTR touched upon the historical evolution of the Telangana Movement, the role played by various political forces, the development trajectory, the contemporary political and governance landscape.

KTR observed that as generations change, there is a natural tendency for historical experiences to fade from public consciousness. It therefore becomes important for younger generations to understand the struggles, sacrifices and aspirations that shaped Telangana. Drawing references from epics such as the Ramayana, Mahabharata, Bhagavata, he remarked that societies often preserve their understanding of heroes, villains, sacrifices and betrayals through narratives that transcend generations. Telangana too, possesses a distinct historical journey that deserves to be remembered in its entirety, said KTR.

According to KTR, the formation of Telangana was neither accidental nor the result of a single political event. It emerged through decades of aspirations, agitations and sustained public mobilisation. Recalling important phases in the movement, he referred to earlier expressions of regional identity, the concerns raised over safeguards and self-governance, and the repeated demands for justice and equitable development. He noted that the aspiration for Telangana survived across generations despite setbacks and political uncertainties.

KTR described the formation of Telangana Rashtra Samithi by K Chandrashekhar Rao as a turning point in the modern phase of the movement. At a time when the idea of Telangana appeared politically difficult and lacked widespread institutional support, the movement was revived and gradually transformed into a mass campaign. He recalled that over the years, students, employees, intellectuals, farmers, workers, women and people from diverse social backgrounds became active participants in the demand for statehood. Through a series of democratic agitations and public campaigns, Telangana evolved into a national political issue.

Referring to the events that eventually culminated in State formation, KTR said the movement demonstrated extraordinary resilience and unity. He credited KCR’s leadership for sustaining momentum during difficult phases and for providing strategic direction in critical junctures. He noted that the emotional connection between the people and the cause of Telangana transformed what initially appeared to be a political demand into a larger social movement. The eventual formation of Telangana, he said, represented the fulfilment of a long-cherished aspiration and marked the beginning of a new chapter in the region’s history.

KTR devoted considerable attention to the decade following State formation. He argued that the primary challenge before the first Telangana government was not merely administrative management but the task of rebuilding confidence and creating a development framework capable of addressing historical imbalances. According to him, the approach adopted by the government under KCR was based on balanced, integrated and holistic development rather than isolated sectoral interventions.

KTR maintained that efforts were made simultaneously in agriculture, irrigation, drinking water supply, power generation and distribution, industrial development, information technology, education, healthcare, rural development and social welfare. The objective, he said, was to ensure that growth was not confined to urban centres alone but extended to villages and previously neglected regions. He described Telangana’s development model as one that sought to combine infrastructure creation with welfare, economic growth with social inclusion, and investment promotion with human development.

Reflecting on the transformation witnessed during the first decade of Statehood, KTR said Telangana moved away from narratives associated with scarcity, migration and uncertainty towards a climate of confidence and opportunity. He highlighted the emphasis placed on strengthening agriculture, expanding irrigation facilities, improving access to drinking water, enhancing power availability and encouraging industrial investment. Simultaneously, he said, efforts were made to improve educational opportunities, healthcare access and social security measures for vulnerable sections.

According to KTR, Telangana’s governance when KCR was Chief Minister, initiatives attracted attention beyond the State and contributed to policy discussions at the national level. Several programmes introduced in Telangana, he observed, later found reflection in broader policy debates elsewhere. While acknowledging that every State has its own priorities and challenges, he argued that Telangana’s experience demonstrated the importance of political commitment, administrative innovation and long-term planning.

Responding to questions regarding the present political situation, KTR offered a critical assessment of the Congress government while maintaining that democratic accountability requires governments to be evaluated on delivery and outcomes rather than promises alone. He questioned whether the present administration had articulated a clear benchmark by which its performance could be assessed and argued that governance should ultimately be measured by tangible improvements in people’s lives.

Frequently dwelling on numerical comparisons, KTR suggested that there was a perceptible sense of uncertainty in several sectors and expressed concern over what he described as a slowing developmental momentum. He remarked that the focus of governance should remain on creating confidence among citizens, investors, farmers, entrepreneurs and young people rather than on political distractions. In a lighter vein, he employed a wordplay (MANDU GAMANAM or Liquor Speed and WELFARE MANDA GAMANAM) to suggest that while certain activities appeared to be progressing rapidly, many areas of governance were moving at a considerably slower pace.

On issues relating to irrigation and inter-State coordination, KTR criticised what he viewed as a lack of clarity in the government’s approach. Referring to discussions surrounding river water projects, he argued that Telangana’s interests must be protected through sustained engagement, strategic planning and effective negotiations. He alleged that some recent developments reflected more political theatre than substantive progress and called for a focused approach grounded in long-term interests rather than short-term political considerations.

‘CM not getting appointment with his Maharashtra CM’ is a surprise to KTR, which he described as ‘Drama, Diversion, Discussion, and Deviation’ on Tumbidihatti.  The interaction also touched upon contemporary political alignments. KTR reiterated his criticism that the Congress and BJP often appeared to function in ways that ultimately benefited each other politically. At the same time, he expressed confidence that the electorate possessed the ability to evaluate governments independently and make informed choices based on performance and credibility.

Commenting on the BRS defeat in the 2023 Assembly elections, KTR rejected interpretations that portrayed the result as a decisive rejection of the party’s political philosophy. Electoral outcomes, he said, are part of democratic life and must be accepted with maturity. Quoting a well-known observation that ‘Triumph and Disaster’ should be treated alike, he remarked that the BRS views both success and setbacks as temporary phases in a larger political journey. He reiterated that the party’s commitment to public issues remains unchanged regardless of whether it occupies the treasury benches or sits in opposition.

A recurring theme throughout the interaction was KTR’s emphasis on leadership. He argued that transformational moments in history often require leaders capable of articulating a vision, mobilising people and sustaining confidence during difficult periods. In this context, he credited KCR with providing the leadership that guided Telangana from aspiration to achievement. He described the former Chief Minister as an enduring symbol of the Statehood movement and indicated that his political relevance continues to remain significant.

KTR also underlined the distinction between politics as a competitive exercise and politics as a public responsibility. For the BRS, he said, politics is not merely an electoral game but a task centred on addressing public concerns and advancing societal progress but never a game. He maintained that the party’s identity is rooted in the Telangana movement itself and that its future direction would continue to be shaped by the aspirations of the people.

Responding to a wide range of questions in Telugu, English and Hindustani, KTR projected confidence about the future of both Telangana and the BRS. He remarked that Telangana society has repeatedly demonstrated its ability to recognize challenges, respond to changing circumstances and correct political course whenever necessary. As the State completes another year of its formation journey, he suggested that the central questions before policymakers are not merely about preserving past achievements but about sustaining momentum, strengthening institutions and ensuring that development remains inclusive and future-oriented.

The interaction ultimately served as both a reflection on Telangana’s journey thus far and a discussion on the direction in which the State should move in the years ahead. KTR repeatedly returned to first 10 years of BRS Government headed by KCR, what he described as a model of ‘Balanced, Integrated and Holistic development,’ arguing that governance must be assessed not in fragments but in terms of its overall impact on society. He maintained that the Telangana experiment under the BRS sought to harmonize infrastructure, welfare, investment, agriculture, education and social development rather than treating them as isolated sectors.

Drawing comparisons with the current political environment, he suggested that leadership is ultimately measured by vision, clarity and the ability to inspire confidence among people. Referring to KCR, he observed that the former Chief Minister continues to be remembered foremost as the leader who achieved Telangana Statehood and remains an important source of guidance for the party. ‘KCR is our Trump Card. We know when to utilize his precious services,’ KTR remarked while responding to questions about the future role of the BRS founder.

The final question of the session, posed by the moderator and a senior journalist working with The Hindu, R Ravikanth Reddy related to speculation in certain political circles about whether KTR was being groomed for a larger national role and whether he could eventually move to Parliament to play a more prominent role in national politics. Responding with characteristic composure, KTR declined to engage in speculation and simply stated that he is unaware of any such developments, bringing the wide-ranging interaction to a measured close.

Seated on the dais are: In addition to R Ravikanth Reddy, Press Club President S Vijaya Kumar Reddy and General Secretary Ramesh Varikuppla. 

The Moral Prelude to Sita and Rama’s Celestial Wedding >>>>> Simplified and faithful rendering of the Adi Kavya-25 : Vanam Jwala Narasimha Rao

 The Moral Prelude to Sita and Rama’s Celestial Wedding

Simplified and faithful rendering of the Adi Kavya-25

Vanam Jwala Narasimha Rao

Between the act of divine valor depicted through breaking of Lord Shiva’s bow by Rama, and the celestial wedding, Valmiki deliberately places a moral interval, one that examines consent, humility, lineage, and ritual discipline. This intervening phase transformed Rama’s silent achievement into a socially sanctified union. This chapter unfolds in that reflective space where kings defer rather than command, sages authenticate rather than merely officiate, and marriage is approached as a convergence of values rather than a personal triumph. This episode further reveals an enduring civilizational insight that, great unions are prepared through ethical order, mutual respect, and conscious adherence to tradition. The path to Sita and Rama’s wedding, therefore, begins not with celebration, but with moral clarity.

Janaka heartily welcomed Dasharatha and his team, who reached Mithila on his invitation. Next day morning king Dasharatha introduced his Royal Priest Vasishta to Janaka, who would narrate his lineage to him, as the custom demanded at a later stage. Janaka expressed his happiness that his lineage was glorified because of engagement with great kings of Surya Dynasty. He further said that, it would be befitting if Dasharatha initiates the festivities of marriage the next day, followed by the execution of marriage itself after the early morning Vedic Rituals. Janaka requested Dasharatha to fix the suitable date and time for the marriage as agreeable to the sages. The emphasis on lineage narration signifies continuity of values, not social hierarchy, an idea that can help modern audiences appreciate genealogy as ethical inheritance rather than mere ancestry.

Promptly responding to Janaka, Dasharatha quoted the saying of elders that, ‘recipiency rests with the donor’ and it was Janaka then. He said that he would abide by Janaka’s decision, and by that nothing goes incorrect in his shrewd thinking. The humble words of Dasharatha which were beyond the expectations of Janaka, made Janaka jubilant. While King Dasharatha spent time with Rama and Lakshmana, Janaka engaged in the preparatory arrangements for marriage before resting for the night. Dasharatha’s humility reinforces a timeless lesson that, true stature lies in restraint and respect, not assertion, an attitude especially relevant in leadership today.

Next day after morning, king Janaka ordered his envoys to fetch his brother Kushadhvaja as early as possible. They went to his brother and conveyed the message of Janaka. Immediately Kushadhvaja left his kingdom Sankasya for Mithila and on his coming, met his elder brother Janaka. They together called the Chief Minister Sudama, asked him to go to Dasharatha and bring him along with his ministers, sons, and Vedic Celebrants. Accordingly, Dasharatha was conveyed the message of Janaka, and he reached the place where Janaka was sitting along with his entourage. This reflects the cooperative nature of extended families and kingdoms, emphasizing unity and shared responsibility, values that remain central in Indian social life.

Then, as already briefed by Dasharatha, his Royal Priest Vasishta narrated Ikshvaku lineage to Janaka. According to Valmiki Ramayana, the most authentic of all Ramayanas, and its equally authentic rendering into Telugu by Andhra Valmiki, prior to Sita Kalyanam, the Royal Priest Vasishta introduced the illustrious (Surya Kings) Lineage to Janaka, tracing from Brahma to Dasharatha. The genealogy included illustrious Marichi, Kashyapa, Vivasvan, Manu, Ikshvaku, and kings like Sagara, Bhagiratha, Raghu, Aja, and finally, Dasharatha. Such lineage narration was intended to establish moral credibility, reminding modern readers that authority was once inseparable from righteousness.

Similarly, Janaka assisted by his Royal Priest Shatananda narrated bride’s Lineage starting from emperor Nimi to Videha, his father Hraswaroma, and Janaka. The details are: Marichi was born to Lord Brahma to whom was born Kashyap. Vivaswanta was born to Kashyap. To him Manu and to Manu Ikshvaku were born, who made his dynasty’s kingdom as Ayodhya. The parallel narration of both lineages reinforces the idea of equality between bride and groom, an aspect often overlooked in modern retellings.

To Ikshvaku’s son Kukshi, Vikukushi was born. To him Anaranya, and to him Pritha, to him Trishanku, to him Dundhumara (also known as Yavanashwa), to him Mandhata and to him Susandhi were born. To Susandhi two sons by name Dhruva Sandhi and Prasena Jit were born. Dhruva Sandhi’s son was Bharata and his son was Yasita. Though elaborate, these genealogies served as oral records in an era without written archives, underscoring the sophistication of ancient historical memory.

Kings like Haihayas defeated Yasita in the war and as a result he slipped to forests with his ministers. There at Himalayas along with his two wives and few forces he lived. At the time of Yasita’s demise both his wives were pregnant. One of the two wives gave poisonous food to the co-wife for abortion. Then one of the wives of Yasita namely Kalindi approached Chyavana heir of sage Bhrugu and prayed him to bestow her with a son. Sage Chyavana assured her that she would give birth to a highly valorous son but that noble son will give birth to a cruel son. This passage highlights the Ramayana’s realism that, it does not sanitize human flaws, but shows how virtue and vice coexist within dynasties.

He was Sagara, whose son was Asamanja and his son was Ansumana. His son was Dileep and Dileep’s son was Bhagiratha. From Bhagiratha in the order, Kaakutsa Raghu, Pravruddha, Shankhana, Sudarshan, Agni Varna, Sheeghraghu, Maruvu, Prashushruka, Ambarish, Nahusha, Yayaathi, Abhaga, Aja and Dasharatha. Rama, Lakshmana, Bharata and Shatrughna are the sons of Dasharatha. After Vasishta narrated the Surya Kings Lineage, he told Janaka that, to such a great family background, it was apt if he gives his daughters in marriage to Rama and Lakshmana. The culmination of lineage narration affirms that marriage in the Ramayana is an alignment of Dharma across generations, not a mere social event.

On concluding the lineage narration, Janaka told Dasharatha, that he was bestowing his daughters Sita and Urmila with a highly pleased heart to Rama and Lakshmana. Later both agreed that it was time for performing the preceding rituals before marriage such as donating the cow. Janaka further told Dasharatha to undertake the Samavartana ritual too. The ritual of Go-Dan (donation of the cow) is not a mere ceremonial act. It symbolizes gratitude to nature, recognition of sustenance, and the ethical responsibility of giving before receiving. In today’s context, it reminds us of sustainable living, respect for life, and conscious consumption, the values that transcend time and geography.

The ritual of Go-Dana should be performed with discipline, humility, and restraint, not casually. The donor should observe silence, purity, and respect, offering the cow with the intent of completing one’s student life through Samavartana. Manusmrithi states that marriage should not be performed without completing Go-Dana and Samavartana. This explanation reassures modern readers that ancient rituals were guided by nuanced reasoning rather than blind custom.

Then King Janaka started narrating his lineage to Vasishta. The details were: The originator of his dynasty was emperor Nimi who was renowned for his accomplishments and righteousness. His son was Mithi who built this great city Mithila. Janaka was Mithi’s son the first one to be designated as Janaka and since then it continued. Janaka’s lineage emphasizes righteous governance and intellectual detachment, qualities for which Janaka is celebrated even today.

Janaka’s son was Kudavasu, his son Nandivardhana, his son Suketa, his son Devaraata, his son Bruhadradha, his son Mahavira, his son Sudhruti, his son Dhrushtaketu, his son Haryasvu, his son Maruvu, his son Prateendhaka, his son Keertiradhaakya, his son Devameedha, his son Vibudha, his son Maheedraka, his son Keertirata, his son Maharoma, his son Swarnaroma and his son was Hraswaroma. Such meticulous recording highlights the ancient Indian commitment to continuity, accountability, and historical consciousness.

To Hraswaroma two sons were born. Janaka the Bride Sita’s father was the eldest and his younger brother was Kushadhvaja. Leaving for forests for penance, their father vested the responsibility looking after the younger brother to the elder one Janaka. Accordingly, since then, Janaka took up Kushadhvaja’s responsibility. After passing of sometime a king by name Sudhanva ruler of Sankasya sent his emissaries to Janaka demanding surrender of Shiva Bow to him and also Sita. When Janaka turned down his demand, he fought with him, and lost the battle. Janaka killed him and made his brother Kushadhvaja as king of Sankasya. Janaka’s actions reflect the balance between ascetic restraint and kingly duty—an ideal model of leadership even in contemporary governance.

He said that, the ruling star that day was Makha. On the third day from then, the star Uttar Phalgun enters. And hence, said Janak that it would be better to perform the wedding on that day. Though Uttara Phalguni is Sita’s birth star, it was chosen for the wedding as Abhijit Lagna nullifies all doshas. Even though both bride and groom share the same Nadi, scriptural harmony ensured no defect.

Sri Rama was born on Chaitra Shukla Navami during the Vilambinama Samvatsara, in the Punarvasu Nakshatra, under the Karkataka Lagna, with significant planetary alignments. His naming ceremony was on Chaitra Bahula Panchami, and his Upanayana was performed at age nine, in the Parabhava year. Vishwamitra took Rama and Lakshmana to Mithila. King Janaka narrated Sita’s birth as Ayonija and introduced Lord Shiva’s mighty bow.

Rama effortlessly lifted, strung, and broke the bow with thunderous sound. Overjoyed, Janaka declared that he would wed Sita to Rama. Subsequently, Dasharatha arrived at Mithila for the event. The wedding took place when Rama was twelve and Sita six years old, on Phalguna Shukla Thrayodashi, under Uttara Phalguni Nakshatra in the Saumya Nama Samvatsara, but not on Chaitra Shukla Navami, as commonly believed and traditionally performed. As we move toward the celestial wedding of Sita and Rama, Valmiki invites us to see marriage not merely as a personal union, but as a conscious alignment of values between individuals, families, and society itself.

Thus, the moral prelude to Sita and Rama’s wedding stands as a testament to the Valmiki Ramayana’s insistence that virtue must be acknowledged, examined, and formally received by society. Lineage narrations affirm continuity of righteousness, rituals signify ethical completeness, and the humility of kings reflects governance rooted in restraint.

With the auspicious moment determined and the ethical foundations firmly laid, the narrative now turned toward the celestial wedding itself. What follows is not merely a ceremonial union, but the visible harmony of Dharma expressed through marriage. The forthcoming wedding of Sita and Rama thus emerges as the natural culmination of moral preparedness, where destiny unfolds only after righteousness has been fully honored.

>>>>>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)

భాగవత ఫలశ్రుతి , శ్రీ మహాభాగవత కథ-88 >>>>> వేదాలను, పురాణాలను లోకానికి అందించిన వేదవ్యాసుడు: వనం జ్వాలా నరసింహారావు

 వేదాలను, పురాణాలను లోకానికి 

అందించిన వేదవ్యాసుడు, భాగవత ఫలశ్రుతి  

శ్రీ మహాభాగవత కథ-88

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (జూన్ 1, 2026)

కంII              చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                               చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

వేదవ్యాసుడు వేదాలను, పురాణాలను లోకానికి అందించిన విషయాన్ని సూతుడు శౌనకుడికి వివరించాడు. పరాశర మహర్షి పుత్రుడైన వేదవ్యాసుడికి పైలుడు, సుమంతుడు, జైమిని, వైశంపాయనుడు అనే నలుగురు శిష్యులు వుండేవారు. వీరు ఋగ్వేదం, యజుర్వేదం, సామవేదం, అథర్వవేదం అని వున్న నాలుగు వేదాలను వ్యాసమహర్షి ఉపదేశించిన క్రమంలో అన్ని లోకాలలో ఆవిష్కరించారు. మొట్టమొదట బ్రహ్మ హృదయాకాశంలో ఒక నాదం ఉత్పన్నమైంది. ఆయన ఆత్మయోగంతో చిత్తవృత్తులను నిరోధించి వున్నప్పుడు ఆ నాదం ఆయన శ్రవణ పుటాలలో వ్యక్త రూపాన్ని పొందింది.

బ్రహ్మ హృదయాకాశంలో ఉదయించిన ఆ నాదం, బృహతీ వాక్కుగా, ‘ఓమ్’ అన్న ధ్వనిగా వినిపించి, అక్షరాకృతిని ధరించింది. ఆ ఓంకారమే బ్రహ్మవిద్యాసర్వస్వములైన అన్ని మంత్రాలకు, అన్ని ఉపనిషత్తులకు, పుట్టినిల్లైన వేదమాత అని చెప్పబడింది. ఆ ఓంకారం త్రిగునాత్మకమైనది. అంటే, సత్త్వరజస్తమస్సులనే మూడు గుణాలు, ఋగ్యజుస్సామములనే మూడు నామాలు, భూర్భువస్సువస్సులనే మూడులోకాలు, జాగ్రత్స్వప్నసుషుప్తులనే మూడు వృత్తులను కలిగినది. అప్పుడు బ్రహ్మదేవుడు ఆ ఓంకారం నుండి స్వరాలు, స్పర్శలు, అంతస్థములు, ఊష్మములు (హ్రస్వములు, దీర్ఘములు) మొదలైన లక్షణాలతో కూడిన అక్షర సమామ్నాయాన్ని రూపొందించాడు. ఆ అక్షరాల సహాయంతో ఆయన తన నాలుగు ముఖాల నుండి నాలుగు వేదాలను ఉద్భవింపచేశాడు. ఆయన మానస పుత్రులైన మరీచి మొదలైన వారు ఆయన ఉపదేశానుసారం ఆ వేదాలను నేర్చుకుని, తమ శిష్యగణానికి బోధించారు. ఆ విధంగా ఒక్కొక్క యుగంలో మహర్షులు గురుముఖతః వేదాలను అభ్యసిస్తున్నారు.

కాలమహిమ వల్ల వేదాలను సమగ్రంగా అధ్యయనం చేసే శక్తి లేనివారికి దారి చూపడానికి ద్వాపర యుగారంభంలో దాశరాజు కూతురు సత్యవతీదేవి కడుపున భగవంతుడు స్వయంగా పరాశర మహర్షికి పుత్రుడై అవతరించాడు. అనంతమైన వేదరాశిని ప్రకరణానుసారం, ఛందస్సుల ప్రకారం, ఋగ్యజుస్సామాధర్వములని నాలుగు సంహితలుగా చేసి, వాటిని పైల, వైశంపాయన, జైమిని, సుమంతులనే నలుగురు శిష్యులను పిలిచి, ఒక్కొక్కటి వారికి ఉపదేశించారు.

పైలమహర్షి అధ్యయనం చేసిన ఋక్సంహిత పరిమాణం చాలా పెద్దది. ఋక్కుల సంఖ్య చాలా ఎక్కువ. దాన్ని అందుకే బహ్వ్ఋచ సంహిత అనేవారు. పైలుడు దాన్ని రెండుగా విభజించి ఇంద్రప్రమితికి, భాష్కలుడికి బోధించాడు. భాష్కలుడు తన భాగాన్ని నాలుగు శాఖలుగా పునర్విభాగం చేసి, తన శిష్యులైన బాద్య, యాజ్ఞవల్క్య, పరాశర, అగ్నిమిత్రులకు నేర్పాడు. ఇంద్రప్రమితి తన సంహితభాగాన్ని తన కొడుకు మాండూకేయ ఋషికి ఉపదేశించాడు. మాండూకేయుడు తన శిష్యుడు దేవమిత్రుడికి బోధించిన విద్యను సౌభరి మొదలైన ఋషులు నేర్చుకున్నారు. సౌభరి కొడుకు శాకల్యుడు తాను నేర్చుకున్న శాఖను ఐదుగా విభజించి తన శిష్యులైన వాత్స్య, మౌద్గల్య, శాలీయ, గోముఖ, శిశిరులకు ఉపదేశించాడు. వారు జాతుకర్ణికి, ఆయన బలాకుడు, పైంగుడు, వైతాలుడు, విరజుడు అనే ఋషులకు నేర్పాడు. భాష్కలుడి కొడుకు భాష్కలి వాలఖిల్య సంహితను సంకలనం చేసి తన శిష్యులు బాలాయని, గర్గ్యుడు, కాసారుడు అనేవారికి చెప్పాడు. అలా, అలా, బహ్వ్ఋచ సంహితను సత్సంప్రదాయానుగుణంగా బ్రహ్మర్షులంతా అధ్యయనం చేశారు.

వైశంపాయనుడు యజుర్వేదాన్ని క్షుణ్ణంగా నేర్చుకున్నాడు. అతడి శిష్యులు చరకుడు, అధ్వర్యువు. వారు గురువుగారి దగ్గర అన్ని క్రతువులు సలక్షణంగా చేయించడం నేర్చుకున్నారు. ఒకసారి ఆ శిష్యులు చేపట్టిన కర్మకాండను వైశంపాయనుడి మరో శిష్యుడు యాజ్ఞవల్క్యుడు అధిక్షేపించాడు. దానికి కోపగించుకున్న వైశంపాయనుడు యాజ్ఞవల్క్యుడిని ఆయన నేర్చుకున్న వేదాన్ని మొత్తం అక్కడ వదిలి తక్షణమే వెళ్లిపొమ్మన్నాడు. యాజ్ఞవల్క్యుడు మొత్తం కక్కేసి వెళ్లిపోయాడు. ఆ కక్కును ఆయాశాఖాధి దేవతలు తిత్తిరి పక్షుల రూపంలో భుజించారు. అప్పటి నుండి ఆ భాగానికి తైత్తిరీయ శాఖ అన్న పేరొచ్చింది. ఆ తరువాత యాజ్ఞవల్క్యుడు సూర్య భగవానుడిని ప్రసన్నం చేసుకుని, ఇతరులకు తెలియని యజుర్వేద సూత్రాలను నేర్చుకున్నాడు. ఆ నవీన శుక్లయజుర్వేద భాగం వాజసనేయ సంహితగా ప్రసిద్ధికెక్కింది.

సామవేదాన్ని నేర్చుకున్న జైమిని మహర్షి తన కొడుకైన సుమంతుడికి ఉపదేశించాడు. సుమంతుడు ఆయన కొడుకైన సుకర్ముడికి నేర్పాడు. అతడు సామవేద తరువును వేయి శాఖలుగా విభజించి శిష్యులకు నేర్పాడు. అధర్వవేద పండితుడైన సుమంతుడు తన విద్యను కబంధుడనే శిష్యుడికి, అతడు పధ్యుడికి, వేదదర్శుడికి, వారు వారి శిష్యులకు, అలా అలా శాఖోపశాఖలతో అధర్వవేదం వృద్ధి చెందింది.

త్రయ్యారుణి, కశ్యపుడు, సావర్ణి, అకృతవ్రణుడు, వైశంపాయనుడు, హారీతుడు అనే ఆరుగురు వేదాంగవేత్తలు సూతుడి తండ్రి రోమహర్షుడి దగ్గర పురాణాలను నేర్చుకున్నారు. సూతుడు వారి దగ్గర శిష్యరికం చేసి పురాణ సంహిత మొత్తాన్నీ అభ్యసించాడు. కశ్యపుడు, సూతుడు, సావర్ణి, అకృతవ్రణుడు, రోమహర్షుడి దగ్గర మూల సంహితలు నాలుగూ నేర్చుకున్నారు.

పద్దెనిమిది మహాపురాణాలు: బ్రహ్మ, పద్మ, విష్ణు, శివ, భాగవత, భవిష్య, నారద, మార్కండేయ, అగ్ని, బ్రహ్మవైవర్త, లింగ, వరాహ, స్కాంద, వామన, కూర్మ, మత్స్య, బ్రహ్మాండ, గరుడ పురాణాలు. ఇవి కాకుండా ఉపపురాణాలు కూడా వున్నాయి.

పద్దెనిమిది మహా పురాణాల పరిమాణం వేర్వేరుగా వుంటుంది. బ్రహ్మ పురాణం పదివేల శ్లోకాలతో కూడి వున్న గ్రంథం. పద్మ పురాణం 55 వేల, విష్ణు పురాణం 23 వేల, శివ పురాణం 24 వేల, శ్రీమద్భాగవత పురాణం 18 వేల, నారద పురాణం 25 వేల, మార్కండేయ పురాణం 9 వేల, అగ్ని పురాణం 15400, భవిష్యోత్తర పురాణం 14500, బ్రహ్మవైవర్త పురాణం 18 వేల, లింగ పురాణం 11 వేల, వరాహ పురాణం 24 వేల, స్కాంద పురాణం 81100, వామన పురాణం 10 వేల, కూర్మ పురాణం 17 వేల, మత్స్య పురాణం 14 వేల, గరుడ పురాణం 19 వేల, బ్రహ్మాండ పురాణం 12 వేల శ్లోకాలు వుంటాయి.

ఇలా నాలుగు లక్షల శ్లోకాలతో కూడి వున్న అష్టాదశ పురాణాలలోను, భాగవత పురాణం శ్రేష్టమైనది. భాగవత పురాణాన్ని పఠించినవారు శ్రీమహావిష్ణువుతో సాయజ్యముక్తిని పొందుతారు.   

ఫలశ్రుతి

         సర్వ పురాణాలలో శ్రేష్టతమమైన భాగవతాన్ని వినేవారు, వినిపించేవారు, చదివేవారు, వ్రాసేవారు, ఆయురారోర్గ్య ఐశ్వర్యాలు సిద్ధించి శ్రీమహా విష్ణువుతో సాయుజ్యం పొందుతారు. ఆసక్తితో ఆదివారం నాడు భాగవత పఠనం గావించిన భక్తుడు సంసార సాగరాన్ని అవలీలగా దాటుతాడు.

         పరమాత్మ సకల గుణాతీతుడు, సర్వజ్ఞుడు, సర్వేశ్వరుడు, అఖిల లోకాధారుడు, ఆదిదేవుడు, త్రిదశాభివందితపాదాబ్జుడు, వనధిశయనుడు, ఆశ్రితమందారుడు, ఆద్యంతశూన్యుడు, వేదాంతవేద్యుడు, విశ్వమయుడు, కౌస్తుభ శ్రీవత్స కమనీయవక్షుడు, శంఖచక్రగదాసిశార్జ్గధరుడు, శోభనాకారుడు, పీతాంబరాభిరాముడు, రత్నరాజిత మకుట విభ్రాజమానుడు, పుండరీకాక్షుడు, మహనీయ పుణ్యదేవుడు అని స్తుతించిన సూతుడు శ్రీకృష్ణ పరమాత్ముడిని సర్వకాల సర్వావస్థలలోనూ తలచుకుంటూ, సన్నుతిస్తూ వుంటానని శౌనకుడికి చెప్పాడు.

         ఇలా స్తుతించి భాగవతాన్ని ఆసాంతం సూతుడు చెప్పగా, మునులంతా విని, శ్రీ వాసుదేవుడిని హృదయ మందిరాలలో నిలుపుకుని, ఆయన గుణాలను కొనియాడుతూ, పరవశులై, ఉత్సాహం పొంగుతుండగా, తమతమ నివాసాలకు తరలి వెళ్లారు. (భాగవతం సమాప్తం)  

          (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

An Evening of Immersive Musical Conversations >>>>> At Specially Curated Experiential Space, The ‘SoMa Unframed’ : Vanam Jwala Narasimha Rao

 An Evening of Immersive 

Musical Conversations

At Specially Curated Experiential Space, 

The ‘SoMa Unframed’

(District 150, Elixir Tower, 

Knowledge City Road, Hyderabad)

Vanam Jwala Narasimha Rao (May 31, 2026)

I had the privilege of attending an engaging musical evening curated by Soumya Varanasi under her artistic initiative, Soma Unframed. Accompanied by my wife Vijayalakshmi, daughter Prema Malini, and son-in-law Vijay Gopal. We spent nearly ninety minutes immersed in a thoughtfully crafted musical experience. More than a conventional concert, the programme unfolded as an intimate artistic dialogue, creating a space where music, ideas, emotions, and diverse creative influences converged in a spirit of exploration and shared discovery.

Conceived as a collaborative platform, Soma Unframed brings together artists from diverse disciplines while remaining anchored in the unifying language of music. For its inaugural edition, Soumya collaborated with the versatile percussionist, vocalist, and rhythm artist Charu Hariharan from Chennai. The evening moved seamlessly between classical compositions, original works, devotional music, rhythmic explorations, and personal reflections, creating a Melodic Environment.

What distinguished the programme was its exploration of music as combination of performance, sound, conversation, inspiration, and a shared human experience. The evening opened with a reflection on artistic openness. Soumya observed that a musician need not be confined to a single tradition or form and spoke of the value of collaboration across artistic boundaries. Her association with Charu Hariharan was presented not as an experiment in fusion, but as a natural extension of a shared commitment to music.

The choice of the opening composition, Nada Tanumanisham, was therefore especially apt. Celebrating Nada, the sacred principle of sound, the work suggests that music itself can become a vehicle of transcendence. It served as a thematic prelude to the entire concert, which repeatedly returned to the idea that diverse musical expressions, whether through Sufi devotion, the charm of the nottuswaram, the celebration of Sita Kalyana Vaibhogame, or the meditative invocation of Shiva: ultimately arise from a common source.

Following the opening invocation of Nada as the essence of music, Soumya reflected on the personal experience of musical creation. She remarked that when she begins with the note ‘SA’ music itself seems to respond and enter into conversation with her. The musician’s journey, she suggested, is one of continual discovery rather than repetition. This idea found expression in Chaya, a composition associated with Charu Hariharan, which underscored the notion that musical performance is not merely the rendering of a prepared piece, but an ongoing dialogue between artist, sound, and imagination.

Having explored music as a process of discovery, the concert then moved into a lighter and more playful register with Kamala Nayane, presented in the nottuswaram tradition. Unlike the more elaborate Carnatic kritis, the nottuswaram is marked by melodic simplicity, accessibility, and rhythmic charm. Invoking the ‘lotus-eyed one,’ the composition carried devotional overtones, yet its musical character was distinguished by grace, spontaneity, and delight rather than solemnity.

Kamala Nayane extended the conversation begun in Chaya. If the earlier composition suggested that music speaks back to the musician, this piece demonstrated how that dialogue can assume a playful form. It conveyed the impression of a devotee approaching the divine not through awe alone, but through affection, intimacy, and joy, reminding listeners that devotion can be expressed as much through lightness and wonder as through introspection.

Soumya next took up Khwaja Mere Khwaja from the film Jodhaa Akbar. Before beginning the piece, she reflected on the idea of solitude in music, suggesting that solitude is not merely the absence of company but the presence of deeper listening. In such moments of inward quietude, music becomes a bridge between the self, the world, and the transcendent. The reflection provided a fitting introduction to a composition distinguished by both its contemplative spirit and melodic beauty.

A Sufi devotional hymn addressed to the revered saint Khwaja Moinuddin Chishti, Khwaja Mere Khwaja expresses humility, trust, and surrender. The recurring invocation is less a plea for worldly favours than an act of remembrance, seeking inner peace and closeness to the Divine. In Soumya’s rendering, the composition invited the audience into a shared space of introspection, where music became a medium for reflection rather than display.

The placement of Khwaja Mere Khwaja within the concert was particularly significant. If Kamala Nayane celebrated the playful and affectionate dimensions of devotion, this Sufi hymn explored its contemplative and meditative aspects. Together, they demonstrated how devotion can find expression through diverse emotional registers, through joy and intimacy on the one hand, and through silence, reverence, and surrender on the other. Rooted in the inclusive ethos of the Sufi tradition, Khwaja Mere Khwaja carried a universal message of grace and inner harmony, reaffirming music’s unique ability to transcend cultural boundaries and connect the listener with something larger than oneself.

Listening to Sita Kalyaṇa Vaibhogame in a concert setting evokes a sense of collective celebration rather than individual prayer. Recalling the wedding of Sita and Rama, the composition symbolizes harmony, virtue, and the union of ideals in the Indian imagination. Its appeal lies not only in its devotional content but also in its ability to draw listeners into a shared cultural and spiritual experience. More broadly, it underscored a recurring theme of the evening: music's capacity to foster reflection, joy, and transcendence, serving at once as a personal companion and a social bond that transforms collective memory into living experience.

Soumya then introduced ‘Shambho, Shambho, Shambho, Hara Hara Mahadeva Shambho’ by recalling her guru, D Raghava Chary, who would inwardly visualize Ammavaru (the Divine Mother) before singing. This reflected a familiar idea in Indian classical music: that music is not merely performance but an act of invocation, with the mental image of the deity serving as a source of concentration, humility, and inspiration. The composition transformed the concert space into one of contemplation, where music became an offering rather than a display. The sequence itself: remembrance of the Divine Mother followed by a hymn to Shiva, evoked the traditional understanding of the inseparable unity of Shiva and Shakti, affirming the belief that artistic inspiration is ultimately a form of divine grace.

After an interlude featuring younger voices, the concert returned to introspection through an original composition by Soumya inspired by a phrase from a Tyagaraja Kriti. Taking Sukhama, suggesting well-being, contentment, and inner fulfilment, as her thematic anchor, she fashioned a musical meditation on the interplay of Saukhyam and Shokam, joy and sorrow. The composition suggested that music is not merely a celebration of happiness or a lament for suffering, but a space where both emotions can be contemplated and reconciled. In doing so, it demonstrated how the classical legacy of Tyagaraja continues to inspire fresh and contemporary artistic expression.

The concert then moved into a group Tillana led by Soumya, bringing a welcome shift from introspection to exuberance. Built around the recurring Swara patterns of ‘Sa Ri Ga Ma,’ the composition celebrated music in its most elemental form. Drawing its vitality from the Swaras themselves, the fundamental building blocks of Carnatic melody, the Tillana transformed simple notes into a vibrant expression of rhythm, energy, and collective joy.

The piece also served as a fitting culmination of the evening's themes. If the preceding compositions explored sound, artistic inspiration, devotion, and inner fulfilment, the Tillana revelled in the sheer delight of musical movement. The recurring Sa Ri Ga Ma patterns brought the concert full circle, returning to the foundational language of music while affirming its power to unite performers and listeners in a shared experience of celebration.

            As the programme concluded, Soumya Varanasi delighted the audience with a much-appreciated rendering of Kamakshi in her distinctive style. Soma Unframed proved to be far more than a concert, and Soumya Varanasi and her team deserve warm congratulations for conceiving and presenting a programme of such imagination, depth, and artistic excellence.