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వనం జ్వాలా నరసింహరావు

ఆంధ్రజ్యోతి దినపత్రిక (25-04-2026)

భారతీయ నాగరికతకు మాత్రమే ప్రత్యేకమైన అనేకానేక ప్రాచీన గ్రంథాలు, తాత్విక, వైదిక సంప్రదాయాలు, అసమానతలను ఎక్కడా ప్రస్ఫుటంగా పేర్కొనడం జరగలేదు. వాటిని, కనీసం కొన్నిటినైనా, చదివి, అర్థం చేసికుని, అన్వయించుకునే సామర్థ్యం వుంటేనే విషయం బోధపడుతుంది. మానవులంతా సామర్థ్యంలో సమానంగా పుడతారని అవన్నీ స్పష్టంగా ఘోషించాయి. జన్మించిన ప్రతి వ్యక్తినీ, ‘జన్మతో శూద్రుడు’ అనే వర్ణిస్తాయి అవన్నీ. అభ్యాసం, నియమశీలత, ధర్మాచరణ, సత్యావగాహన ద్వారా మాత్రమే ఎవరైనా ‘బ్రాహ్మణ స్థితి’ని సాధిస్తారు. ‘బ్రాహ్మణత్వం వారసత్వంగా లభించేది కాదు. సాధించబడేది.’

పరమ సత్యాన్ని, జ్ఞానాన్ని, విశ్వ సూత్రాన్ని సూచిస్తుంది బ్రాహ్మన్. వేదాలు, ఉపనిషత్తులు, ఇతర సంబంధిత గ్రంథాల ద్వారా జ్ఞానాన్ని అభ్యసించి, అధ్యయనం చేసి, సంరక్షించి, ప్రచారం చేసి, విజ్ఞానాన్ని ఆబాలగోపాలానికి పంచినవారిని ‘బ్రాహ్మణులు’ అని సమాజం గుర్తించింది. వారి కర్తవ్యాలలో అభ్యాసం, బోధన, యజ్ఞాలు, కర్మకాండలు నిర్వహించడం, సమాజానికి నైతిక మార్గదర్శకత్వం ఇవ్వడం, జ్ఞాన పరంపరను కొనసాగించడం ఉన్నాయి. ‘స్వచ్ఛంద దారిద్ర్యం’ అనే మహత్తర, మానవీయ సిద్ధాంతాన్ని త్రికరశుద్ధిగా ఆచరించడం సహితం బ్రాహ్మణులకు ప్రధానం. వైదిక తాత్త్విక గ్రంథాలలో వివరించిన విధంగా, మహర్షులు ఆచరించినట్లుగా, బ్రాహ్మణ జీవనయానానికి నిస్వార్థం ప్రధాన లక్షణం. బ్రాహ్మణుడు తపస్సు, నియమశీలత, సరళమైన జీవితం గడుపుతాడు. ఇవన్నీ ఆచరించడానికి ప్రాచీన సమాజం మాదిరిగానే, ఆధునిక సమాజం తోడ్పాటు అత్యంత అవశ్యం. విమర్శలకు అతీతంగా వారి విధానాలను గౌరవించాలి.  

మహర్షి అగస్త్యుడు అనేక సంవత్సరాల తపస్సుతో సంపాదించిన తన సంపూర్ణ తపోశక్తిని రాజ్యంలో కరువు నివారణ కోసం స్వచ్చందగా త్యాగం చేసిన మహనీయ బ్రాహ్మణుడు. అదే అగస్త్యుడు తన కుమార్తె వివాహం కోసం నిధులను సమకూర్చుకోవడానికి భిక్షాటన చేశాడు. విశ్వవిఖ్యాత వాగ్గేయకారుడు త్యాగరాజు తనకు రాజు ఇస్తానన్న సంపదను సున్నితంగా తిరస్కరించాడు. సమాజానికి నిస్వార్థంగా సేవచేసిన ఎందరో బ్రాహ్మణులు ప్రతిఫలాపేక్ష లేకుండా ఈ సిద్ధాంతాన్ని కఠినంగా ఆచరించారు. యుగయుగాలుగా బ్రాహ్మణులు ‘స్వచ్ఛంద దారిద్ర్యం’ అనే ఆదర్శాన్ని నిబద్ధతతో పాటిస్తూ వచ్చారు.

కాలక్రమంలో కేవలం ఒక ఉన్నత సామాజిక వర్గంగా ముద్రపడిన ‘బ్రాహ్మణ’ కులం అనే భావనకు; జ్ఞానం, సత్యం, సమస్త లోకక్షేమం ప్రధానంగా శాశ్వత తత్వమైన ‘బ్రాహ్మణత్వం’ అనే పవిత్ర భావనాత్మక లౌకిక సిద్ధంతానానికీ మధ్య స్పష్టమైన తేడా ఉంది. ఒకటి ఇంకొకదానికి అనుబంధం, సంబంధం వున్నవి కావచ్చు. పరమ సత్య జ్ఞానమైన బ్రహ్మజ్ఞానం కలిగినవాడు, జన్మతో సంబంధం లేకుండా, తాత్వికంగా బ్రాహ్మణుడే. ప్రజల్లో అకారణంగా విస్తరించిన అభిప్రాయానికి భిన్నంగా, వర్ణవ్యవస్థను సృష్టించినవారు బ్రాహ్మణులు కాదనేది గుర్తించాల్సిన సత్యం, వాస్తవం. సామాజిక విభజనలు భారతదేశానికే పరిమితం కాదనేదీ నిజమే.

తప్పొప్పులు కాసేపు పక్కనబెడితే, ఈ విభజనలు వృత్తి, పాలన, ధార్మిక పాత్రల ఆధారంగా ఏర్పడ్డాయి. సామాజిక సమన్వయాన్ని సాధించేందుకు సహజంగా అభివృద్ధి చెందినదే వర్ణవ్యవస్థ. అప్పటి సమాజం, అప్పట్లో నెలకొన్న అవసరాలకు అనుగుణంగా మాత్రమే దీనిని గుర్తించింది. ఒక వర్ణం ఎక్కువ, మరొకటి తక్కువ అనే భావనతో కాకుండా, స్వభావతః పరస్పర ఆధారిత వ్యవస్థగా ఉండేది. కాలానుగునంగా, సామాజిక, రాజకీయ కారణాలు, దండయాత్రలు, వలస పాలనల నేపధ్యంలో కఠినత్వం పెరిగింది. సామాజిక, సార్వజనీన ఆమోదయోగ్యమైన, సులభ వ్యవస్థ, పోనుపోనూ కఠినతరమై, బ్రాహ్మణులను లక్ష్యంగా చేసి విమర్శలు గుప్పిస్తున్నారు.

బ్రాహ్మణుల కృషి ఆధ్యాత్మిక, మేధో, సాంస్కృతిక, రాజకీయ రంగాలన్నింటినీ ఆవరించిన మాట వాస్తవమే. కాని వారు ఎన్నడూ ‘ఆక్రమించుకోలేదు.’ పరిమిత ఆలోచనతో మాట్లాడేవారికి, బ్రాహ్మణులు కర్మకాండల నిర్వహణతోసహా, సంస్కరణ, అభివృద్ధి, సామాజిక పరిరక్షణకు ప్రేరకశక్తులుగా ముమ్మూర్తులుగా నిలుస్తూ వస్తున్న విషయం, యుగయుగాలుగా, బ్రాహ్మణులు మహోన్నత భారతీయ తాత్విక, సాంస్కృతిక వారసత్వాన్ని కాపాడుతూ వస్తున్న విషయం అవగాహనలో లేదు. విదేశీ దండయాత్రలు, పాలన సాగినా, భారతదేశ నాగరిక స్వరూపం నిలదొక్కుకుంది. నిరంతరత్వానికి ప్రధానమైన కీలక గ్రంథాలను, సంప్రదాయాలను, విలువలను కాపాడిన వారిలో గణనీయంగా బ్రాహ్మణులు కూడా ఉన్నారనేది వాస్తవం.

బ్రాహ్మణుడు జ్ఞానాన్ని ఎప్పుడూ వ్యాపారంగా భావన చేసి అమ్మడు. బ్రాహ్మణతత్వ సంప్రదాయంలో జ్ఞానం వాణిజ్య వస్తువుగా కాకుండా, నలుగురితో పంచుకునే పవిత్రమైనదిగా భావించడం ప్రత్యేకత. బ్రాహ్మణుడికి బోధన వృత్తి కాదు, ఒక కర్తవ్యం. కర్మకాండల నిర్వహణ జ్ఞానశక్తి ప్రదర్శన కాదు. సమాజ ఆధ్యాత్మిక కొనసాగింపుకు, పునరుద్ధరణకు చేసే పవిత్ర కార్యం. ఈ తత్వం, ‘బ్రాహ్మణులకు ప్రత్యేక హక్కులా’? అని వితండ వాదన చేసే కుహనా ఆధునిక భావనను తీవ్రంగా పరిగణించి, సవాలు చేస్తున్నది. చారిత్రకంగా బ్రాహ్మణులు సాధారణ జీవితం గడిపి, మేధో పరమైన ఆధ్యాత్మిక సాధనలకు అంకితమయ్యారు.

ఏదేమైనా ఆధునిక భారతావనిలో బ్రాహ్మణుల స్థితిగతులు మారిపోయాయి. జ్ఞానం, మార్గదర్శకత్వంకోసం ఎందరెందరో బ్రాహ్మణులను ఆదరాభిమానాలతో ఆశ్రయించిన రోజులు పోయాయి. సామాజిక, ఆర్థిక సవాళ్లను ఎదుర్కొనే దుస్థితి కలిగింది. జ్ఞానం ద్వారా, వ్యూహాత్మక నాయకత్వం పాలకులకు స్వచ్చందంగా అందించడంలో గుర్తింపు పొందిన బ్రాహ్మణ సామాజిక వర్గంలోని మెజారిటీ కుటుంబాలు, ప్రాథమిక జీవనోపాధి కోసం కూడా పోరాడాల్సి వస్తున్నది.

ఏ మాంధాతల కాలంలోనో, అన్యాయాలను, అవి నిజమైనవైనా, అతిశయోక్తా? లేదా అపార్థాల ప్రాతిపదికా? అనే విషయాన్ని మరుగుపరచి, నేటి బ్రాహ్మణులకు వాటిని ఆపాదించే ప్రయత్నం సరైనదేనా? ఇది మౌలిక ప్రశ్నలకు దారితీస్తున్నది. అతికొద్ది చారిత్రక కట్టు కథనాల ఆధారంగా సమాజంలో విద్వేషాన్ని రగిలించి, కొనసాగించడం న్యాయమా? నిందలు మోపడం సమసమాజ స్థాపనకు తోడ్పడతాయా, లేక విభేదాలకు మరింత ఊతమిస్తాయా? కొందరు మహాశయులు ప్రవచించే ‘గతంలోని పీడకులు, పీడితులు’ ఇంకా వున్నారా? ఉన్నదల్లా సమానత్వం, సమాజ అభివృద్ధి కోసం కృషి చేస్తున్న బ్రాహ్మణులతో కూడిన సమిష్టి వ్యవస్థే. ఒక్క బ్రాహ్మణ వర్గాన్నే లక్ష్యంగా చేయడం అన్యాయమే.

అత్యంత వేగంగా సాంకేతికాభివృద్ధి జరుగుతున్నప్పటికీ, నైతిక అస్పష్టత అంతకంటే పెరుగుతున్న వర్తమాన యుగంలో, సరైన మార్గదర్శకత్వం, తాత్విక స్పష్టత, సాంస్కృతిక, సాంప్రదాయ నిరంతరత్వం మరింత అవసరం. ఉజ్జ్వల సామాజిక భవిష్యత్తు అంటే, కులాల గుర్తింపులను కాపాడడం కాదు. బ్రాహ్మణులు అనాదిగా ప్రాతినిధ్యం వహించిన జ్ఞానం, సేవా భావాన్ని పునరుజ్జీవింపజేయడంలో న్యాయం, ధర్మం, అవసరం. యుగయుగాలుగా, ఈ నాగరికతాధారిత విలువలను బ్రాహ్మణుల అసాధారణ జీవన విధానం ధృవీకరించింది.

నాగరికత, విజ్ఞానం, కర్తవ్యం, భాద్యత, కాలమాన సామాజిక వ్యవస్థల పరస్పర భావజాల ప్రభావంతో, తదనుగుణ పరిస్థితులను అన్వయించుకుంటూ, సనాతనంగా, అనాదిగా అభివృద్ధి చెందడం భారతదేశ ప్రత్యేకత. అత్యంత ప్రాచీన సమాజాల నుండి, ఆధునిక సమ సమాజాల వరకు జరిగిన, జరుగుతున్న ప్రస్తానం కూడా.  వ్యక్తుల సామర్థ్యం, స్వభావం, సామాజిక అవసరాలకు అనుగుణంగా సజీవ పాత్రల పోషణ ప్రక్రియ రూపుదిద్దుకుంటూ సాగుతున్నది. సార్వజనీన ఆమోదయోగ్యమైన విశిష్ట కార్యాచరణ ప్రాతిపదికన, విభజన, వ్యవస్థల అభివృద్ధి జరిగింది. ఆ ప్రక్రియలో అంతర్భాగంగా, ఒక సజీవవాహినిగా, మహోన్నత భారతీయ నాగరికతలో, శాస్త్రీయ విధానంలో, క్రియాశీలక ప్రత్యేకతతో వైదిక తత్త్వజ్ఞానానికి, సామాజిక అవసరాలకు అనుగుణంగా, సహజమైన నిర్మాణం జరిగింది. ఎవరి ప్రమేయం ఏదీలేదు.

ఇది కర్తవ్యాధారితమైన, వృత్తి-ప్రవృత్తి పరమైన విభజనగా భావించడం సమంజసం. కారణాలేవైనా, సహేతుకమా, నిర్హేతుకమా అనేది పక్కన పెడితే, నిండి నిభిడీకృతమై, పరిపరివిధాల కాలానుగుణంగా దానికి భాష్యం చెప్పడం విశేషం. అసంబద్ధ విషయాలకు ఒక కులాన్ని భాద్యత చేయడం పరిపాటిగా మారింది. ఇటీవలి కాలంలో కొందరు, ప్రాచీన మహత్తర భారతీయ నాగరికత మిగిల్చిన అనంతమైన మేలును పక్కనపెట్టి, ఈకకుఈక లాగడం హాస్యాస్పదం. కేవలం ఒక సామాజిక గుర్తింపుగా మాత్రమే కాకుండా, ‘బ్రాహ్మన్’ అంటే జ్ఞానం, సత్యం, విశ్వ చైతన్యానికి అత్యున్నత సాకారంగా భావించబడడం సమంజసమని ‘మేథావులు’ గుర్తించడం సర్వవిదాల శ్రేయస్కరం. 

నిజమైన అర్థంలో ‘బ్రాహ్మణుడు’ అనేది కేవలం జన్మ ఆధారంగా నిర్వచించడం జరుగలేదు. జ్ఞానాన్వేషణ, తదనుగుణంగా త్రికరణ శుద్ధిగా ఆచరణ ద్వారానే నిర్వచించబడింది. అతి ప్రాచీన వైదిక తత్త్వశాస్త్ర పరంగా ‘బ్రాహ్మణత్వం’ శాశ్వతం, సార్వత్రికం, సమగ్రతలను కలిగిన ఒక కఠిన వాస్తవం. కులాన్ని అతిక్రమించి, కులం అనే భావనకు అతీతంగా, జ్ఞానాన్ని అన్వేషించే, ధర్మాన్ని ఆచరించే ప్రతి ఒక్కరికీ ఒక నిరంతర ప్రక్రియలాగా అందుబాటులో ఉంటున్నది. కాలక్రమేణా, ‘మేథావుల’ అవగాహన రాహిత్యం, వక్రీకరణ, చారిత్రక అపార్థాలు, సామాజిక, రాజకీయ కథనాలు మంచిని  మసకబార్చాయి.

ఫలితంగా, వారు సాధించిన విజయం తాత్కాలికమే! లేదా తాత్కాలిక శాశ్వతమే! బ్రాహ్మణులను నాగరికత అభివృద్ధికి తోడ్పడినవారిలో, తమవంతు భూమిక మనఃస్ఫూర్తిగా నిర్వహించిన వారిగా కాకుండా, అనుమానాస్పద చారిత్రక అన్యాయాల ప్రతీకలుగా చూపే విఫల ప్రయత్నం జరగడం, కొనసాగడం దురదృష్టం. ఎప్పడిదో, ఏనాటి గతానికో సంబంధించిన వివాదాస్పద అపార్థాల కోసం నేటి యావత్ బ్రాహ్మణ సమాజాన్ని నిందించడం ఎందుకు? అనే ప్రశ్నను నిజాయితీగా వేసుకోవాలి. బ్రాహ్మణుల ఆవిర్భావం, పరిణామం, ఆరోహణ, అవరోహణలు, నిరంతర కృషి, సమాజ హితం, విజ్ఞాన ప్రసార ప్రస్తానం, తదితర అమూల్యమైన సానుకూలత అంశాలను సమగ్రంగా పరిశీలించడం, అధ్యయనం చేయడం, రాజ్యాంగం నిర్దేశించిన, ఆశించిన, సామాజిక సమతుల్యతను పాటించడం అత్యవసరం.

ధర్మాన్ని నిలబెట్టడం, సమాజానికి నిస్వార్థంగా సేవ చేయడం, జ్ఞానాన్ని కాపాడటం, పదిమందికి పంచడం బ్రాహ్మణ లక్షణాలు, గుణాలు. దేవాలయాలలో అర్చకత్త్వం కూడా అందులో భాగమే. ఇందులో తప్పేమిటి? మన భవిష్యత్తు కులగౌరవంలో కాదు. కర్తవ్యగౌరవంలో ఉంది. వంశ పరంపరలో కాదు. విలువల పరంపరలో ఉంది. మన విలువను నిర్ణయించేది వంశం కాదు. జ్ఞానం. గౌరవాన్ని నిర్ణయించేది పుట్టుక కాదు. సాధన. జ్ఞానమే ప్రమాణం, ధర్మమే మార్గం, సేవే లక్ష్యం.

అద్వైత వేదాంత సిద్ధాంతాన్ని ఏకీకృతం చేసిన భారతీయ బ్రాహ్మణ తత్వవేత్త, వేదాంతవేత్త ఆది శంకరాచార్యుడు భారత ఉపఖండమంతా విస్తృతంగా సంచరిస్తూ, తన తత్వాన్ని ఇతర ఆలోచనాపరులతో పంచుకుని, వేదాంత చింతనను పునరుజ్జీవింపజేసి, కర్మకాండల కఠినత్వాన్ని తొలగించి, విభేదాలకు అతీతంగా గుర్తింపు పొందిన సంస్కర్త. సమతా దిశలో మహత్వ పూర్ణమైన కార్యక్రమాలు సక్రమంగా సమర్థవంతంగా నిర్వహించిన మహనీయుడు రామానుజాచార్యుడు బ్రాహ్మణుడే. సమాజంలోని అన్ని వర్గాలకు ఆధ్యాత్మిక సాధన ద్వారాలను తెరిచి, కులభేదం లేకుండా అందరికీ అందుబాటులోకి తెచ్చారు. ఇదే విధంగా మరొక బ్రాహ్మణుడు, ద్వైత తత్వవేత్త మాధ్వాచార్యుడు కూడా తన వంతు కృషి చేశారు.

ఆధునిక యుగంలో కందుకూరి వీరేశలింగం తొలితరం సాంఘిక సంస్కర్తలలో ఒకరు. తాను జీవించిన కాలంలో సమాజం మద్దతు లభించకపోయినప్పటికీ, ఆయన మహిళల విద్యను, వితంతు పునర్వివాహాన్ని ప్రోత్సహించారు. బాల్య వివాహాలకు, వరకట్న వ్యవస్థకు వ్యతిరేకంగా పోరాడారు. చిలకమర్తి లక్ష్మీనరసింహం చూపు లోపం ఉన్నప్పటికీ సామాజిక సంస్కరణకు కొత్త దిశను చూపి, సమానత్వానికి కట్టుబడి నిలిచారు. గురజాడతో కలిసి, మధ్యయుగ ఆచారవాదాన్ని, సామాజిక దోషాలను, మూఢనమ్మకాలను, లింగ అసమానతను, అంటరానితనాన్ని, దళిత విద్యా వెనుకబాటుతనాన్ని వ్యతిరేకిస్తూ పునరుజ్జీవనానికి పునాది వేశారు.

గిడుగు రామమూర్తి సాహిత్యం ద్వారా సంస్కరణకు కృషి చేసిన మరొక ప్రముఖుడు. వీరంతా సాంప్రదాయ బ్రాహ్మణ కుటుంబాల్లో జన్మించి, తొలితరం సామాజిక సంస్కర్తలుగా ప్రసిద్ధికెక్కారు. అక్కిరాజు హరగోపాల్ (రామకృష్ణ లేదా ఆర్‌కే), బ్రాహ్మణ కుటుంబంలో జన్మించి, ఉపాధ్యాయ వృత్తిని విడిచిపెట్టి, సిపిఐ మావోయిస్టు ఉద్యమానికి జీవితాంతం నాయకత్వం వహించారు. సామాజిక అవసరాలకు అనుగుణంగా మారడం బ్రాహ్మణుల ప్రత్యేకత.

జన్మ ఆధారంగా బ్రాహ్మణత్వం నిర్ణయించబడుతుందనే భావనను ఖండించే ఉదాహరణలు అనేకం ఉన్నాయి. క్షత్రియుడిగా జన్మించిన ఋషి విశ్వామిత్రుడు తీవ్రమైన తపస్సు, ఆత్మసాక్షాత్కారం ద్వారా బ్రహ్మర్షి స్థాయిని సాధించాడు. బ్రాహ్మణేతర నేపథ్యం నుంచి వచ్చిన మహర్షి, బ్రహ్మర్షి వాల్మీకి రామాయణ మహాకావ్యాన్ని రచించాడు. వారి జీవితాలు అధ్యయనం చేస్తే, బ్రాహ్మణత్వం వారసత్వంగా, జన్మతహా లభించేది మాత్రమే కాదని, అది సాధన ద్వారా పొందేదన్నది స్పష్టమవుతున్నది.

‘సూతుడు శౌనకాది మహామునులకు..’ అని చెప్పే బ్రాహ్మణుల మాటలు వినని ఆస్తిక, నాస్తిక మహాశయులు బహుకొద్దిమందే! మహామహా పూజ్యనీయుడైన సూత మహర్షి వ్యక్తిత్వం తరతరాలుగా, యుగయుగాలుగా, అజరామరంగా భాసిల్లుతున్నది. బ్రాహ్మణుడిగా జన్మించకపోయినా, బ్రాహ్మణుడిగా మారకపోయినా, ‘అష్టాదశ (18) పురాణ విజ్ఞానానికి’ పటిష్టమైన మూలాధారంగా నిలిచారు. ఆయన ద్వారా జ్ఞాన సముపార్జన చేసినవారిలో మహర్షులు, జన్మతః బ్రాహ్మణులు ఉన్నారు.

విశాల దృక్ఫద పౌరాణిక కథనాలు, సృష్టి రహస్య తత్త్వం, తాత్విక జ్ఞానాన్ని అనునిత్యం ఆయన ధారపోశారు. భగవంతుడికి కుల భేదం లేదని, అగ్రవర్ణాలు, అల్పవర్ణాలు అనేవి సత్యనారాయణ వ్రతం దగ్గర అసలే పనికిరావని నిర్ధారిస్తూ, ‘ప్రపంచం మొత్తం మీద సామ్యవాద కథ సత్యనారాయణ స్వామి వ్రత కథ’ అని చెప్పిన మహనీయుడు సూతమహర్షి. దీనిలోని సంకేతం స్పష్టంగా ఉన్నది. గౌరవం వంశానికి, కులానికి, వర్ణానికి పరిమితం కాదు. జ్ఞానాని మాత్రమే చెందుతుంది. ‘సంప్రదాయ పరిరక్షకులు’గా పేరుపొందిన బ్రాహ్మణులు, అధ్యయనం, ఆత్మసాక్షాత్కారంతో బోధనాధికారాన్ని సంపాదించిన ఒక మహర్షి ఎదుట శిష్యులుగా కూర్చొన్నారు. ఇదీ భారతీయ మహోన్నత సంస్కృతి.

ఈ ఉదాహరణలు ఒక అఖండమైన నాగరిక సూత్రం స్పష్టం చేస్తున్నాయి. సమాజ సేవ కోసం జ్ఞానాన్ని సంపాదించి, ఆ జ్ఞానాన్ని ఆచరణలో పెట్టి, దానిని ఇతరులకు పంచిన వారిని ఆదికాలం నుండి బ్రాహ్మణులుగా గౌరవించారు. ఇది ఒక వర్గానికి చెందిన ప్రత్యేక హక్కు కాదు. ఇది ఒక ఉన్నత సాధన మార్గం. బ్రాహ్మణత్వం అనేది అధికారం కాదు. అది ఆత్మాన్వేషణ. అది వారసత్వం కాదు. అది ఆచరణ. అది పేరులో కాదు. పరమార్థంలో ఉంది. (ఇది నా పూర్తి వ్యాసం)

Close, Dear, and Beloved ‘Aatmiyudu’ Late Nadendla Bhaskara Rao : Vanam Jwala Narasimha Rao

 Close, Dear, and Beloved ‘Aatmiyudu’

Late Nadendla Bhaskara Rao

Vanam Jwala Narasimha Rao

(April 23, 2026)

Shri Nadendla Bhaskara Rao, former Chief Minister of erstwhile Andhra Pradesh, was a leader of immense political consequence whose impact far exceeded his brief 1984 tenure as Chief Minister of erstwhile Andhra Pradesh. From his entry into public life until his passing on April 22, 2026, he remained an architect of the state’s political identity, leaving an indelible mark. Upon hearing of his demise, I had been to his familiar residence in Jubilee Hills, a place that holds couple of interesting memories for me, to pay my final, heartfelt tributes to a soul who was truly a legendary pillar of our political history.

There, I had the opportunity to meet his son, Nadendla Manohar, currently Cabinet Minister in Andhra Pradesh. As I offered my deepest condolences, the moment transformed into an emotional reflection on his father's enduring influence. While introducing me to a political colleague (Whom I too know), Manohar and I subtly touched the aspect of my long association with the late leader.

It was moving to hear him recount how frequently I was in touch with his father, constantly exchanging thoughts on the shifting political developments that he navigated with such profound insight. I still remember, introducing Manohar to me way back, his father, telling me that he was a nationally ranked tennis player from India and participated in various tennis tournaments globally.

While I cannot pinpoint the exact moment our acquaintance began nearly four decades ago, it is a bond I hold in the highest regard, though I hesitate to claim 'friendship' out of sheer respect for the vast distance between his stature and my own. Over these forty years, my admiration for Nadendla Bhaskara Rao has followed a singular, unwavering trajectory: it has only ever increased, never once faltering or declining by even the slightest measure.

I first witnessed the power of his legacy when NT Rama Rao founded the formidable Telugu Desam Party (TDP) in 1982, with the Nadendla Bhaskara Rao serving as the ‘Critical Mass’ within it. While NTR was the movement's charismatic face, Bhaskara Rao was its ‘Strategic Architect,’ providing the structural gravity that shaped the destiny of AP, which mark is still distinctly visible, and perhaps enduring.

Being one of the (or the first among the) senior leaders who played a key role in the formation of Telugu Desam party he, NTR after he became the Chief Minister, Bhaskar Rao joined his cabinet as finance minister. Regardless of one’s perspective, and his portfolio, to which none other would have done so much justice, his implicit and explicit presence was a catalyst at every pivotal stage of political development, leaving an imprint that remains.

During my association with him, there were many politically interesting aspects that I had an occasion to either closely observe or being passively part of it. I fondly reminisce few, which are ever unforgettable. When late Bhaskar Rao entered the Andhra Pradesh Legislative Assembly in 1978 and became a minister in Chenna Reddy's cabinet, I did not know him at all. Only when he became second time MLA during 1983-85, I came in contact with him. 

My first precise contact, though the date escapes me, was through the late former minister Rambhupal Chowdary. When Bhaskara Rao seized the opportunity to replace NT Rama Rao as CM, acting in the true spirit of a leader seeking power, as any politician worth their salt would, it was a move that, had he failed, would have resulted in a very different personal story. I will desist from discussing the pros and cons of that transition here, but shall do so later.

Throughout Nadendla Bhaskara Rao’s political ups and downs, I remained in touch with him, always finding him full of optimism. I frequently sought his prescriptive, descriptive, and comprehensive perspective on contemporary politics. His responses were marked by extraordinary brevity and a firm sense of political ethics. For him, ‘Right was Right’ and ‘Wrong was Wrong.’ He never minced words, a trait I can personally vouch for as being entirely true.

During the 1989-94 term, Bhaskara Rao was elected to the Assembly and, despite being restrained from campaigning, remained an aspirant for the Chief Minister’s post. However, Dr M Channa Reddy, then President of the APCC (I), was the automatic choice of the Congress High Command, as it was he who had led the party to a landslide victory in the Assembly elections.

I vividly remember the sportsman spirit of Nadendla Bhaskara Rao on the day the AICC observers decided on Channa Reddy’s name at the Raj Bhavan guest house. In typical Congress fashion, they held a series of individual discussions with MLAs, a unique display of party discipline! Regardless of how many supported whom, Channa Reddy was ultimately chosen.

I was present at the Raj Bhavan premises that day. Knowing my prior association with Dr Channa Reddy, it was Nadendla Bhaskara Rao himself who informed me of the decision in advance. Despite my subsequent role as PRO to Chief Minister Channa Reddy, our association continued. Later, during the 1998 Lok Sabha elections, he was chosen as the Congress candidate for Khammam, a ticket I am certain he did not lobby for, unlike many others. I recall being at his residence either when the announcement arrived or upon his return from Delhi with the ticket, even as a young Youth Congress leader had been expecting it.

While I was with Bhaskara Rao, an MLA from his Khammam constituency called in distress, reporting that a Youth Congress leader had ransacked his residence at the MLA Quarters. Without hesitation, Bhaskara Rao reached the spot to console him, immediately directing the authorities to take action and promising his full support. That was the essence of Bhaskara Rao: a leader of action. I was by his side throughout the incident. Interestingly, that same Youth Congress leader is now a member of the BJP.

The 1998 election campaign in Khammam was formidable, as Bhaskara Rao faced a powerful sitting MP from the CPI(M) who had previously defeated a Union Cabinet Minister. Being from the district myself, I visited Khammam couple of times to assist, including facilitating (only) contact with a prominent political family. Although Shri Bhaskara Rao won that election, his term was cut short by mid-term polls, after which he was denied a ticket, for the next election.

Nadendla Bhaskara Rao’s 1984 transition should be understood not as a ‘Backstab or Front-stab,’ but through the same lens of pragmatic leadership that defines India’s most seasoned veterans, examples of which are numerous. Sharad Pawar dislodged Vasantdada Patil in 1978 at just 38 years of age. Ajit Pawar navigated complex coalitions to serve as Maharashtra's Deputy Chief Minister six times, eventually securing the party name and symbol for his faction. The ‘Nitish Kumar style’ of flexible alliances has become a synonym for modern democratic stability, where shifting allegiances are seen not as an end, but as a means to uphold a mandate.

Right or wrong, Nadendla’s actions were perhaps rooted in the belief that the state, at that particular point in time, required a decisive course correction. Therefore, why should credibility not be given to Bhaskara Rao, who may have acted as a catalyst for political evolution? How can it be ‘political dexterity’ when others did it, yet a ‘backstab’ for Nadendla? Bhaskara Rao’s legacy is that of a bold individual who, in the spirit of the nation’s greatest political strategists, was willing to navigate complex landscapes to steer his state toward a new direction.  

A visionary who presented 1984 as pragmatic leadership, Nadendla Bhaskara Rao was a decisive architect of political evolution. At our last meeting, he remained cheerful and energetic. I cherish our final photograph together. May his Great Soul Rest in Peace.

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

 Rayapati Sambasiva Rao’s unforgettable help

Professions, Checkered Career, and Lessons

From Khangi School to Center for Excellence-8

Vanam Jwala Narasimha Rao

(April 22, 2026)

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

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

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

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

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

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

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

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

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

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

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

{{From my Forthcoming Book

PROFESSIONS, CHECKERED CAREER, AND LESSONS

(From Librarian to CPRO to CM KCR)

A Journey from Khangi School to Center for Excellence}} 

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

 The Plunge of River Ganga and 

The Legend of Vishal City

(Two Divine Tales from Vishvamitra’s Narration)

Simplified and faithful rendering 

of the Adi Kavya-19

Vanam Jwala Narasimha Rao

(April 21, 2026: Tuesday)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

{Photographs courtesy Rama Bhakta Vijaya Raghava Dasu}

 

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

 With Senior Journalist Venkat Narayan’s participation 

Press Club Special ‘Friday Meeting’ held on Monday

Vanam Jwala Narasimha Rao 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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