‘Commitment to the Republic-A Life in the service of People’ >>>> 30th FETE-Friday Evening Team Meet >>>> Shailendra Joshi, Veteran IAS Officer as Guest : Vanam Jwala Narasimha Rao

 ‘Commitment to the Republic-

A Life in the service of People’

30^th FETE-Friday Evening Team Meet 

On October 30, 2026)

Shailendra Joshi, Veteran IAS Officer as Guest

Vanam Jwala Narasimha Rao

There are unique moments when professional camaraderie and administrative history converge to reveal the true inner workings of statecraft. Such an occasion unfolded during a memorable evening of intellectual dialogue, where a routine gathering of Like-Minded senior media veterans transformed into a profound masterclass on public service. It was here, inspired by firsthand conversations, that the deep administrative philosophy behind Commitment to the Republic was truly brought to life.

The 30^th Consecutive gathering of like-minded journalist friends at the Press Club Hyderabad was graced by veteran IAS officer Dr Shailendra Joshi. An alumnus of IIT Roorkee and IIT Delhi, Dr Joshi joined the civil services in erstwhile Andhra Pradesh. He served in a wide spectrum of key assignments across the state, punctuated by a central deputation to the Ministry of Environment and Forests. He eventually retired as the Chief Secretary of Telangana during the tenure of Chief Minister K Chandrashekhar Rao (KCR).

Exceptionally gifted with deep expertise in irrigation infrastructure, he handled this vital sector with unequalled success, continuing to steer the subject with precision even while serving as Chief Secretary. Government of Telangana represented by the then CM KCR signed three agreements with Maharashtra Government represented by its CM Devendra Fadnavis on 23^rd August 2016 paving way for constructing three barrages across Penganga, Pranahita and Godavari rivers at Chanakha-Korata, Tumbidihatti and Medigadda respectively.  

Barrage across Pranahita at Tumbidihatti in Adilabad district will be of 148-metre full reservoir level (FRL), at Medigadda in Karimnagar across the Godavari will be of 100-metre FRL and at Chanakha-Korata in Adilabad across Penganga river will be of 213-metre FRL. Joshi Ji was the Special Chief Secretary of the Irrigation and Command Area Development Department then, and accompanied the Telangana delegation to Mumbai for the signing of the historic inter-state water agreement. This is still fresh in my memory.

As the former Chief Public Relations Officer (CPRO) to CM KCR, I had the privilege of working in close association with Joshi Ji. His ever-jovial approach toward me and to that matter with everyone he interacted, was a source of immense delight. His signature smile is truly unique, mirroring his inherent simplicity, modesty, humility, and friendly nature. When I mentioned about our Friday Evening Team (FETE) meetings to him the day before and explained the spirit of camaraderie behind them, he readily accepted my invitation.

Joshi Ji generously spent close to two hours with us, warmly sharing mutual experiences and insights. Alongside myself, senior journalists including GK Murthy, NV Hanumanth Rao, and a regular guest Dr Bharat Babu participated in the evening’s discourse. Unfortunately, torrential rains lashed most parts of Hyderabad, preventing at least half a dozen regular participants from joining us, and their absence was deeply felt. Amar, however called from Warangal and spoke to Joshi Ji over phone explaining reasons for his inability to participate.

Zakir, a senior journalist and who knew Joshi Ji personally for a long time, and who is known for making a definitive difference with his compelling articles, joined us briefly. However, before we could capture the moment in a photograph, he politely excused himself to join friends at an adjacent table. While the other participants enjoyed their usual social drinks, Joshi Ji sat comfortably over a fresh lime juice. He proved to be unhesitatingly outspoken, yet he spoke with utmost objectivity, impartiality, and subtlety on changing governance scenarios over time reflecting a perfect ‘Bureaucrat Statesman.’

He shared deep reflections on the political, social, and financial landscapes, focusing heavily on irrigation projects. This was natural, as he was the very person who steered the subject both before and during his tenure as Chief Secretary, managing it with unparalleled expertise and commitment, perhaps longer than any other officer, in perfect alignment with his stellar character. According to him he spent over 600-900 hours in taking forward the policy directive of the then Chief Minister KCR and Irrigation Minister Harish Rao, having believed that what they conceived and planned to put into implementation was cent percent correct.

He however, while narrating few highlights of all that happened concisely, precisely, comprehensively, but with precision and confidence, suggested to read his book, especially the relevant paragraphs. The beautifully cover designed book from Sakal Publications, and is authored by him titled: ‘Commitment to the Republic: A Life in the Service of People’ was presented to us the participants of the FETE meeting. The ever-enthusiastic and the best of the Photo Journalists, dear Anil who on seeing Joshi Ji came to the table, clicked us for a photograph, the exalted privilege part of the 30^th FETE assembly.

when I had gone through the Book immediately on returning home, especially chapters on Telangana, my instant appreciation knew no bounds. The book as a whole and irrigation related chapters are simply Great. Interestingly the introduction is written by Arun Tiwari, a missile scientist who led the Civilian Spinoff of the Defense Technology Programme, which included developing indigenous coronary stents. Tiwari to his credit coauthored ‘Wings of Fire’ the celebrated autobiography of Dr APJ Abdul kalam.

The book ‘Commitment to the Republic’ highlights the primary focus of the text: a first-person record of public service by Shailendra Joshi Ji (Veteran IAS Officer: as the author preferred), framed through a narrative (termed so by author) written by Arun Tiwari. As I understand, in addition to the Core Title, ‘Commitment to the Republic’ the subtitle, a significant speciality of the book: ‘A Life in the Service of People’ anchors the book's narrative structure, explicitly framing it around Joshi Ji's four decades of frontline administrative career, and ‘Narrative by Arun Tiwari’ perhaps emphasizes his role as the collaborative writer.

The essence of the book is reflected in the previews of eight high level acclaimed bureaucrats of Indian Administrative Service as detailed below, besides the invaluable Introduction by Arun Tiwari. Let me quote few specially priceless sentences (forming part of an equally irreplaceable paragraph) from out of his introduction.

‘The book is a reflective guide to governance, leadership, and nation-building. It offers readers, especially present and future civil servants, a rare inside view into the machinery of the Indian State: its moral burdens, institutional complexities, political negotiations, and transformative possibilities. It demonstrates that the IAS is not simply an elite career; it is one of humanity’s grandest experiments, where intellect must be harmonized with courage, compassion, and ethical purpose.’ And of course, more.

Instead of going into exact verbatim texts of the specific Previews, let me review the essence of these introductory commentaries written by these eight highly distinguished public figures and veteran bureaucrats. Beginning with Dr Mohan Kanda (Formerly Chief Secretary of undivided Andhra Pradesh) and concluding with Arvind Mehta (Veteran IAS officer and formerly Secretary to the 15^th Finance Commission), these previews serve as institutional validation for Shailendra Joshi’s core thesis on democratic statecraft.

Collectively, these commentaries frame the narrative not just as a personal memoir, but as a textbook on administrative resilience and constitutional morality. The senior dignitaries highlight how the book bridges the gap between theoretical policy and real-world execution, particularly focusing on handling institutional friction and maintaining political neutrality. By anchoring the previews between seasoned leaders like Kanda and Mehta, the book sets a high-level administrative tone, positioning Joshi's reflections as essential wisdom for navigating the future governance demands of a developing India.

Others who contributed their views include: Dr Prodipto Ghosh, Former Secretary Ministry of Environment, Forests, and Climate Change; Ajay Mishra, Former Special Chief Secretary, Government of Telangana; Atul Bagai, Former Indian Administrative Service Officer and Country head of India, United Nations Environment Program; Dr Rajesh Kumar Singh, Former Indian Administrative Service Officer and Professor Iowa State University (USA); Rina Ray, Former Secretary School Education, Government of India; and Richa Mishra, Senior Journalist.

The Book is in four parts: Becoming, Serving, Leading, and Legacy. The first two have five topics each: A Small Town, Large Sky, The First Ascent, The Hinterlands Within, Under a Wider Canopy, When the Ground Shifted, Many Worlds One Planet, Two Sides of One Coin, The Grammar of Local Action, The Telangana Experiment, and the Telangana Renaissance. The next two have four topics each: The Arteries of Democracy. Democracy Within Reach, The Geography of Renewal, At the Fountainhead, The Commitment Within, The Ethics of Public Service, The Civil Servant for Viksit Bharat, and the Republic at Sunrise.

The thematic layout of these ‘Four Chapters and Eighteen Topics’ reveals a deeply deliberate, almost lyrical taxonomy of administrative evolution, mapped directly onto the trajectory of a human life in service. By consciously partitioning the text into four sequential chapters: Becoming, Serving, Leading, and Legacy, the author constructs a narrative arc that mirrors the psychological and professional maturation of an ideal public servant.

The eighteen topics themselves operate as profound conceptual anchors; they are intuitive yet intellectual, striking a delicate balance between the granular realities of grassroots governance and the lofty ideals of constitutional philosophy. From the evocative imagery of A Small Town, Large Sky to the systemic gravity of The Arteries of Democracy, this nomenclature acts as an immediate cognitive map. It signals to the reader that included me, exactly where they stand on the spectrum of statecraft, translating complex institutional mechanics into a legible, deeply engaging human journey.

Consequently, this precise and intuitive framing exerts a powerful, almost magnetic pull on the reader, compelling an immediate and uninterrupted immersion into the text. The taxonomy of topics is so evocative and logically structured that it demystifies the bureaucratic apparatus, allowing an engaged reader to grasp the essence of each administrative milestone before even turning the page. This inherent readability transforms the book into a highly accessible piece of literature, structured perfectly to accommodate the rhythms of a busy professional life.

Whether one chooses to consume the volume in a single, uninterrupted reading session or in disciplined instalments, the boundaries between the eighteen topics are so clearly defined that returning to the text feels entirely seamless. The inevitable breaks in reading are dictated purely by the necessities of daily routine, leaving the reader eager to cross back over the threshold into Joshi Ji's world at the next available moment, the way I did. What impressed me most is the way the author presented his Acknowledgements part at the end, unlike what many do in the beginning.

Joshi Ji’s first and foremost acknowledgement is to the God Almighty: ‘By the grace of Mahadev, an ordinary life, lived with gratitude, faith, and sense of purpose, has unfolded into an extraordinary journey.’ In sequence it is to his parents: ‘Born into humble circumstances, I was shaped by perseverance, faith, and the enduring values instilled in me by my parents. I remain profoundly grateful for their sacrifices, guidance, and blessings, which gave me the confidence and resilience.’

Then Joshi Ji acknowledged his Gurus, his wife Anuradha, his daughter Rhea, Arun Tiwari who wrote introduction, the editorial team: Ashutosh Ramgir, Nupur J, Madhumita Shinde, and Sneha Makharia. He then mentioned about the dedication of the book to his colleagues and friends. Joshi Ji concluded with his sincere appreciation for the institutions and administrative framework that gave him the opportunity to serve the public with integrity, courage, and commitment throughout his career.      

The structural decision to position the Acknowledgements at the final threshold of the book, rather than at its introduction, is a profound testament to Shailendra Joshi Ji’s administrative mindset and philosophical humility. In traditional literature, an opening acknowledgement often sets a transactional tone, functioning as a preface of obligations. By placing it at the very end, Joshi Ji transforms the section into a reflective culmination: a closing prayer of gratitude that can only be fully articulated after the entire arc of a forty-year journey has been laid bare.

It signals to the reader that the achievements detailed in Becoming, Serving, Leading, and Legacy were never the products of isolated individual ambition, but were instead the fruits of a deeply interconnected ecosystem of divine grace, ancestral values, familial sacrifice, and institutional trust. When analyzing his specific sequence of gratitude, we gain an intimate look into the foundational pillars that sustained his tenured career. Beginning with his submission to Mahadev, he establishes that his administrative resilience was anchored in a spiritual core.

Thus, he is viewing a high-profile bureaucratic life not through the lens of power, but as ‘an ordinary life, lived with gratitude.’ This spiritual anchor is immediately tied to his foundational roots: his parents, acknowledging that the confidence required to handle high-stakes state reengineering was forged early on through their humble sacrifices. As the sequence flows meticulously through his Gurus, his wife Anuradha, his daughter Rhea, his collaborative narrative partner Arun Tiwari, and the editorial team, it beautifully transitions into a collective tribute to his colleagues and friends.

Most notably, his concluding appreciation for the institutional framework itself reveals the ultimate grace of a true civil servant: a deep, abiding respect for the Republic and the administrative machinery that allowed him to serve with uncompromised integrity, courage, and commitment. He is absolutely right. Having personally known Dr Shailendra Kumar Joshi for ten long years, when I was working as CPRO to CM KCR, I had the unique opportunity to closely observe his meticulous handling of complex irrigation subjects.

This was especially true during a transformative era when Telangana, under the leadership of its first Chief Minister, K Chandrashekhar Rao (KCR), underwent a massive administrative and technical reengineering of its water resources. From the very day KCR took charge of the newly carved-out state: a territory explicitly formed on the foundational tagline of delivering water for drinking and irrigation, Joshi Ji stood at the administrative helm of these flagship engineering initiatives.

As we proceed further into the text to examine his mind, the specific topics within these chapters vividly mirror his real-world experiences. For instance, in topics like ‘The Telangana Experiment, The Telangana Renaissance, and The Geography of Renewal,’ the reader encounters firsthand the immense tactical foresight required to shift a state’s entire irrigation landscape. By examining his reflections through the lens of his actual career, we can see how the theoretical ideals of public service were tested and forged in the high-stakes laboratories of active governance.

Since it is neither correct nor ethical on my part to reveal the content in excessive detail, as it remains the absolute prerogative of the interested reader to obtain a copy and experience it for better comprehension, I will share only its core essence. In The Telangana Experiment, Joshi Ji profoundly notes: ‘History seldom moves in a straight line. It advances through long periods of apparent stability before suddenly shifting gears.’ This powerful premise precedes his gripping narrative of the tragic helicopter accident that led to the untimely demise of the then AP CM Dr YS Rajasekhara Reddy.

Joshi Ji then discusses, the sudden disruption of political stability in the state, KCR’s historic fast unto death, the formulation of the Sri Krishna Committee, and the eventual formation of Telangana. Joshi Ji then documents his allotment to the Telangana Cadre and the subsequent entrustment of irrigation responsibilities to him in due course. He beautifully navigates through the ‘Spirit of Telangana,’ its unique history, its governance model, and vital reflections tailored for a future civil servant operating within the Telangana context.

The Telangana Renaissance follows this, housing precious sub-topics that begin with the brilliant chapter, ‘Rediscovering the Kakatiyas.’ Here, he observes: ‘What impressed me most was that the Kakatiyas appeared to understand a principle that modern environmental science has only recently begun to articulate with precision.’ Armed with this deep conviction, he notes that when Telangana emerged as a separate state, the challenge was not simply to erect new infrastructure. As an engineer himself, this realization resonated deeply with him.

Joshi Ji writes: ‘Engineering is often associated with innovation. The renaissance that Telangana sought was therefore not a return to the past, but a rediscovery of principles that had never ceased to be relevant.’ Through the compelling subtitles that follow: ‘Water as Statecraft, Restoring a Living System, Mission Kakatiya, and The Renaissance Begins,’ Joshi Ji meticulously charts the journey from KCR’s grand political vision to the actual on-ground execution of Mission Kakatiya.

‘Those years of realizing and implementing Mission Kakatiya also taught me that a tank is never merely a body of water. It is part of a watershed. A healthy watershed replenishes groundwater. Groundwater nourishes agriculture. Agriculture sustains livelihoods. Livelihoods strengthen communities, and resilient communities become the foundation of a prosperous society.’ What an incredibly visionary observation! The next vital topic forming part of the third chapter is ‘The Geography of Renewal.’ I intentionally leave the bulk of this to the reader to discover firsthand, choosing to highlight only its broad, salient features here.

These features encompass the Godavari and Krishna River systems; geographical realities acting as economic and social determinants; and the reality of the Telangana state region sitting well beyond the reach of natural gravity. This dictated a profound shift in perspective, ultimately leading to the spectacular emergence of the Kaleshwaram Lift Irrigation (KLI) project ‘through science, reengineering, and democratic governance.’ Joshi Ji’s conceptual framing here is an administrator par excellence, yet his intellectual objectivity remains fiercely intact.

His balanced perspective is beautifully captured in his own words: ‘Whether such an undertaking ultimately fulfilled all its aspirations remains a subject for continuing technical evaluation and public debate. Yet, its conception itself illustrates an enduring principle of Democratic State Craft. Geography influences history, but it does not imprison it. Societies progress when they possess the courage to question inherited limitations, the wisdom to respect natural laws, and the institutional capacity to translate scientific imagination into public purpose.’

Thus, he seamlessly concludes: ‘It is in this larger spirit that the story of Kaleshwaram deserves to be understood: not merely as an engineering project, but as an exploration of how democratic societies seek to enlarge the possibilities that geography appears to deny.’ The accompanying subtitles: ‘Reengineering the Godavari, Building one of the World’s Largest Lift Irrigation Systems, Great Engineering Requires Great Accountability, and Engineering Beyond Geography,’ depict such captivating, thought-provoking information that it becomes abundantly clear: other than Joshi Ji, none could have written this monumental account.

As I sat among my colleague journalists at the Press Club Hyderabad for our 30^th Friday Evening Team (FETE) meeting on October 30, 2026, the table was charged with a shared intellectual energy. This regular gathering of like-minded minds has always been a sanctuary for deep, unvarnished discourse. However, having Dr Shailendra Kumar Joshi join us as our special non-member guest elevated the evening into something truly unforgettable. Listening to the conversation and later immersing myself in the pages of his book, I felt a profound sense of responsibility.

Having personally known Joshi Ji for ten long years, and watching him meticulously steer the state's irrigation destiny from the very inception of Telangana, I knew I could not write a conventional review. My perspective had to capture the rare administrative soul of a man I saw translating a historic political struggle into physical reality. For my equivalent bibliophiles and book lovers, I view this text not as a dry, bureaucratic logbook, but as an absolute treasure hunt of statecraft.

In my reading, I purposefully chose to honor the author's prerogative by withholding the granular technical secrets, focusing instead on the lyrical beauty of his prose. When Joshi Ji writes about history ‘Shifting Gears,’ he is inviting us into an epic narrative of a land rewriting its own destiny. What struck me most deeply was his vision of the village tank: not merely as a body of water, but as the starting domino in an interconnected ecosystem that ultimately sustains human livelihood and fortifies entire communities.

I am certain that any true lover of literature will find this book an essential, gripping addition to their collection, bridging the gap between philosophy and human resilience. To the political analysts and policy critiques, I offer a challenge rooted in what I discovered to be the rarest quality in modern administrative writing: uncompromising intellectual objectivity. In my analysis of his chapters on the Kaleshwaram Lift Irrigation project, I was deeply moved by Joshi Ji's refusal to hide behind public relations spin. He does not demand blind praise; instead, he openly welcomes ‘Continuing Technical Evaluation and Public Debate.’

I want our community of critiques to recognize that this memoir is not a defensive exercise in self-congratulation. It is an honest, scientifically rigorous exploration of democratic statecraft. It demands that we view monumental engineering achievements not through a hyper-partisan lens, but as the story of a society that possessed the sheer courage to defy its inherited geographical limitations. Most of all, my journey through these seven chapters crystallized into a profound instructional manual for the next generation of civil servants.

Through my unique vantage point of watching Joshi Ji work alongside CM KCR from day one, I saw the ideal division of democratic labor perfectly mirrored in his writing. The political leadership defined the grand, raw vision, delivering water to a newly carved state, but it was the bureaucrat who engineered the reality. Joshi Ji shows young officers how to look backward into history to ‘Rediscover the Kakatiyas’ and ‘Engineering Beyond Geography’ in order to innovate forward into the future. While geography might write the opening chapter of a state's history, a values-driven administrator par excellence holds the pen to write the rest.

Last, but not least, this brings to mind January 2020, when CM KCR personally organized the book release of the late HJ Dora, former DGP. As the CPRO witnessing that grand gathering where top serving and retired IAS, IPS, and IFS officers attended the program, received free copies, I believe that remains the ultimate way to honor institutional legacies. If a veteran IPS could be celebrated with such state warmth by KCR, a similar honor is richly deserved for Joshi Ji, Telangana's Fourth Chief Secretary. Replicating that grand gesture for Commitment to the Republic would beautifully inspire our emerging bureaucracy, felt FETE.

Professions, Checkered Career, and Lessons-17>>>> With Satyam Computers Ramalinga Raju and CEO Venkat Changavalli (My Tenth Job): Vanam Jwala Narasimha Rao

 TENTH JOB AS LEAD PARTNER 

AND CONSULTANT IN EMRI-5

With Satyam Computers Ramalinga Raju 

and CEO Venkat Changavalli

Professions, Checkered Career, and Lessons-17

Vanam Jwala Narasimha Rao (October 28, 2026)

After Erstwhile Andhra Pradesh, the first state to launch 108-Ambulance Emergency Response Services was Gujarat, and the credit for being appointed as the head of EMRI operations there and for developing them in a short span of time belongs in total to Gobind Lulla. A graduate in engineering from the Indian Institute of Technology, Mumbai, and a gold medalist MBA from the Indian Institute of Management, Ahmedabad, Gobind Lulla had accumulated nearly thirty years of senior management experience in various multinational corporations before joining EMRI.

As a result of the strong rapport he built with the Gujarat Government, EMRI was allotted government land near Ahmedabad for its office. Gobind Lulla’s contribution to constructing it on par with the Hyderabad office was remarkable. He worked tirelessly to provide emergency services to the people of Gujarat in a manner no less effective than in Andhra Pradesh. His selection was made personally by Venkat (who was also Lulla’s Classmate) and Chairman Raju. However, within just three months of the change in management, there was no longer a place for Lulla in the organization, and his experience was lost to EMRI.

From the time Sanjay Kshirsagar joined EMRI, he not only enforced strict financial discipline but also fearlessly and forthrightly stood in opposition to every matter that violated established norms, much to the displeasure of management. Before joining the organization, he had accumulated nearly fifteen years of extensive experience in the finance and accounts departments of various national and multinational companies. At EMRI, his role was not confined to finance alone. He also actively supported me in the expansion of emergency services to other states. With his departure, EMRI also lost his valuable experience in streamlining and strengthening its financial systems.

Meanwhile, in the context of a Public Interest Litigation filed against EMRI, a prominent national English weekly, Outlook, published an article in its January 26, 2009 issue, raising several issues related to the theory and practice of Government, the PPP. The article alleged that, in the wake of the Satyam Scam, investigative agencies had begun scrutinizing all organizations believed to be associated with Raju, that although attempts were made to remove information related to Satyam Computer Services’ affiliate companies from websites, it was not possible to isolate EMRI.

It wrote that ‘Unethical Methods’ were adopted to expand Raju-owned 108 Emergency Services to other states, officials were influenced to manipulate ‘Tenders and Expressions of Interest’ in EMRI’s favor, and as a result, ‘Large Budgetary Allocations’ were secured from the respective state governments. The article further stated that EMRI, which began its journey in AP on August 15, 2005, with just 30 ambulances, grew to operate 652 ambulances, with the government bearing 95 percent of the operational cost, amounting to ₹1,12,000 per ambulance per month, while EMRI contributed only the remaining 5 percent.

From there, it alleged, EMRI went on to grow rapidly by influencing the ‘Tender’ process in other states. The article also accused that, ‘Jwala Narasimha Rao (myself),’ who was then functioning as the Lead Partner of the Public Private Partnership Subject, and later as a Consultant, of maintaining continuous contact with the Secretary of the Tamil Nadu State Health Department (PWC Davidar) and shaping the contents of the government’s proposed tender advertisement in a manner favorable to EMRI. As evidence, the article claimed that it possessed email communications exchanged between the two of us.

It also referred to certain matters related to the states of Madhya Pradesh and Punjab. The same article published my initial clarification along with the article, stating that there was nothing unethical in these actions. It further alleged that, in drafting the tenders, the eligibility requirements regarding experience in operating emergency services were framed to match EMRI’s existing experience. In addition, several other allegations were made in the article. However, to date, that magazine has not dared to publish the letter I sent, which provided detailed explanations addressing every single allegation raised. Well, whether the article was a compliment or blame, I am yet to understand.

While this was so, during the period when Ramalinga Raju was EMRI Chairman, whose review meetings barring one or two, I attended, the cumulative experiences I gained from that phase would not be an exaggeration to describe as a ‘Genuine Encyclopedia of Learning.’ They were a level above the CEO Venkat review meetings. Venkat used to head the team of leaders reporting to him, and would attend the Chairman’s review meetings. He would first brief the Chairman on his own review meetings. Chairman used to seek clarifications and ask questions, directly from the accompanying leaders. Every precaution was taken to ensure that emergency services were delivered without the slightest lapse.

The unparalleled hospitality extended to us during meetings held at Raju’s residence is something that, I can never forget. Be it breakfast, lunch, or dinner, Ramalinga Raju would personally serve food to each individual, handing over plates, and ensuring that everyone relished. Throughout the duration of Raju’s review meetings, while all aspects were discussed systematically, whenever financial matters came up, he would strategically say, ‘Let us discuss these matters at leisure, taking quality time, Venkat.’

The most important person in EMRI was Venkat Changavalli who was an inspiration, a team builder, and a true Leader to leaders. After over a decade, as CEO in a ‘German Multi National Company’ Venkat ‘Closed the chapter there carrying with him lessons in Leadership, Growth, and the Art of Creating a Lasting Symphony’ to join the first ever Successful Public Private Partnership (PPP) Model, EMRI founded by Ramalinga Raju. Destiny had something best stored for him. 

During a Management Event in Chennai, Chief Guest Ramalinga Raju instantaneously recognized the potential of Venkat’s Leadership Qualities, abilities, and extended an offer to be CEO of EMRI. His offer led to a momentous decision by Venkat to ‘Relinquish his Lavish Lifestyle and Substantial Salary in favor of the opportunity to give back to society.’ He recalled that ‘Raju and I worked Synchronously, each contributing our unique strengths to a shared Vision of saving a Million Lives Each Year.’ His efforts as CEO, lead to stabilization of 108 services in PPP model. After serving for six years, he had to quit the job.  And his review meetings mad all the difference.

Having worked with a Governor (Kumud Ben Joshi) and Chief Minister (Dr M Channa Reddy) of the erstwhile Andhra Pradesh, and also with the first Chief Minister of Telangana State (K Chandrashekhar Rao) for nearly 15 years, and having attended various meetings chaired by them on a variety of subjects, I experienced the importance of ‘Review Meetings.’ Unquestionably every ‘Organizational Review Meeting’ serves as a ‘Critical Pillar’ in smooth functioning and development of an Organization. 

This is especially applicable in case of unique ‘Non-Profit Organization’ like the ‘108 Emergency Response Services.’ However, the ‘Rider’ shall be, the efficiency and effectiveness of the person who conducts such a ‘Review Meeting’ makes a difference. Venkat Changavalli as CEO of ‘Emergency Management Response Service (EMRI)’ with whom I worked for about four years, with his ‘Unparalleled Review Meetings’ embossed the ‘Hallmark of EMRI Growth Trajectory.’ (Details of Venkat’s Review Meetings in next post please)

{{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}}

 

Simplified and faithful rendering of the Adi Kavya-45 >>>>> Ayodhya Between Dharma and Human Desire >>>> The Exile of a Prince, The Moral Trial of a King : Vanam Jwala Narasimha Rao

 Simplified and faithful rendering 

of the Adi Kavya-45

Ayodhya Between Dharma and Human Desire

The Exile of a Prince, The Moral Trial of a King

Vanam Jwala Narasimha Rao (October 27, 2026)

 In the preceding movement of this narrative, the palace of Ayodhya had already begun to fracture under the weight of repentance. King Dasharatha, shaken by Sumantra’s earlier account, found himself suspended between authority and anguish. The departure of Rama was no longer a Kaikeyi driven event. It became a moral tremor spreading through hearts, homes, and the very air of the kingdom. If the forest received Rama in quiet dignity, Ayodhya was left to confront the echo of its own decision.

Urged by unbearable longing, Dasharatha pressed Sumantra to continue. What followed after the parting at the River Ganga? How did the princes bear the first marks of exile? What did the charioteer witness when royal grace clothed itself in ascetic simplicity? This chapter turns to that moment of transition, when silk gave way to bark, when crowns yielded to kusa grass, when protection reversed its direction, and when even nature seemed to grieve. For exile was not merely a change of place, but it was a revelation of character. And in that revelation, both forest and kingdom stand judged.

On hearing the words of Sumantra, Dasharatha urged him to narrate what followed thereafter. Sumantra replied that Rama and Lakshmana matted their hair into ascetic locks and clothed themselves in garments of bark and kusa grass. Then, crossing the sacred River Ganga, they proceeded toward Prayag. Lakshmana walked ahead, vigilant, and protective. Behind him followed Sita Devi, and after her came Sri Rama. Sumantra added that the sight pierced his heart beyond measure, and his sorrow knew no bounds.

When Sumantra yoked the horses and turned the chariot back, the animals, as though overwhelmed by Rama’s departure, shed warm tears in abundance. However much he urged them, they would neither move forward nor turn back. Even the horses seemed to sense that dharma itself was walking away from Ayodhya. When righteousness departs, even the inanimate world feels its absence. Thus, the forest journey began, yet Ayodhya’s heart remained behind, shattered.

Sumantra continued further: as he returned along the path, the flowers upon the trees had withered. Half-bloomed fruits and tender buds shrank and dried. The waters of ponds, rivers, and lakes seemed to boil in restless agitation. Leaves rustled like brittle husks in the wind. Seeing all this, his heart trembled. It was as though even the trees could not endure Rama’s separation. Because of the hardship that befell Sri Ramachandra, serpents no longer emerged in search of food. Forest elephants stood motionless where they were. The fierce beasts of the wild fell silent.

When dharma suffers, nature itself appears disturbed. The ancients perceived no division between moral order and natural harmony: a truth modern humanity is rediscovering through the intertwined crises of climate and conscience. Sumantra continued: because of Rama’s departure and the grief that overwhelmed him, even the landscape seemed altered. Lotus leaves that should have floated gracefully lay submerged in the water. Fish hid beneath the surface. Water birds were nowhere to be seen. Lotuses appeared scorched by heat, their petals shriveled. The tender blooms and lilies that once diffused fragrance now emitted none at all.

Further describing what he had witnessed, Sumantra said that in the gardens birds lay silent and motionless, their cheerful calls absent. In the city, not a single face shone with brightness. Again and again, people heaved deep sighs. As he entered without Sri Rama, citizens stood frozen: hearts pierced, speechless, unmoving, like lifeless statues. Grief shared by a community becomes a collective silence. In such moments, a city ceases to be a cluster of dwellings and becomes one wounded heart.

When the citizens beheld the chariot returning without Sri Ramachandra, they were overcome with unbearable sorrow and staggered along the royal road. Women from the terraces of lofty mansions cried aloud in anguish, Sumantra told Dasharatha. ‘What more can I say of their grief? Tears streamed from their eyes, washing away the dark collyrium and leaving them pale and swollen. Unable even to look steadily at one another, each wept without restraint.

Sumantra continued, saying that because all grieved alike, he could no longer distinguish who were friends, who were enemies, or who stood indifferent. In the matter of Sri Ramachandra, there were neither neutrals nor adversaries. All were united in sorrow. Amid the sounds of weeping horses and elephants and the heavy sighs of anxious hearts, Ayodhya seemed to mirror Kausalya herself. As the mother who bore Rama was, so was the entire city. Her sorrow was not greater because she was his mother, nor was that of others lesser because they were unrelated. To look upon her was to behold the city; to behold the city was to see her, concluded Sumantra.

Such is the mark of a truly beloved leader, the one whose absence dissolves all divisions. Rama was not merely a prince of Ayodhya, but he was its moral center. When that center moved away, the city felt unmoored. Ayodhya stood not merely as a geographical kingdom but as a living embodiment of maternal grief, its pulse beating in unison with Kausalya’s broken heart. In answering Dasharatha’s questions, Sumantra did more than recount events. He laid bare the turmoil that had overtaken the realm.

Hearing this, Dasharatha felt that Sumantra’s narration was a quiet yet piercing reminder that his action had neither upheld righteousness nor won the approval of his people. Acknowledging within himself that he had committed a grievous wrong, he opened his heart to his minister. Truth does not always accuse in raised tones. Often it reveals itself through consequences. In the suffering of his subjects, the king perceived the moral verdict upon his own deed.

Dasharatha then confessed that, driven by Kaikeyi’s sinful persuasion, and in his own folly and confusion, he acted without discernment of what ought to be done and what ought not. Though wise ministers, elders, well-wishers, and learned citizens gathered for the coronation, he admitted that he had not consulted even one of them. Blinded by attachment and clouded judgment, fearing that delay might invite disaster, he hastily committed the reckless deed.

‘Perhaps’ he continued, ‘it was destined that our lineage should decline in this manner, and that is why such overwhelming sorrow descended upon me without granting time for reflection. What was done cannot be undone. If ever I have done you any good, if you wish to repay it, or if you still regard me as your king and feel bound to obey my command, then take me at once to Sri Rama. If, however, you deem it improper for me to go, or fear that the people will follow me in great numbers, then bring Sri Rama back immediately. If I do not behold him, I shall not live long. Even as we sit speaking, he moves farther away with every passing moment.

‘Therefore’ Dasharatha implored, ‘prepare the chariot without delay and bring Rama back at once. If I do not see him with my own eyes while life still remains in me, death is certain. Sumantra! What sorrow can exceed separation from Sri Rama? If, standing at the threshold of death, I cannot behold him, what refuge remains for me? Ha Rama! Ha Lakshmana! Ha Sita Devi! Unaware that I perish in this unbearable anguish, you have left me like one abandoned, directionless, and forsaken.

Then, turning to Kausalya, Dasharatha said: ‘This grief for Rama is like a vast ocean. Its distant shore is separation from Sita. Its currents are my lamentations. Its foam is my tears. Its terrifying waves are my cries. The fish within it are my restless gestures. the entangled water-weeds are my disheveled hair. Kaikeyi is the submarine fire that burns beneath its waters. The rivers that feed it are the streams of my sorrow. The crocodiles are the cruel words of Manthara. The embankments are the boons I granted to Kaikeyi. Its immeasurable depth is Rama’s exile itself. Unless Sri Rama comes as my rescuer, I shall drown in this ocean of grief. I cannot cross it. Is there a greater sin than mine?’

Having spoken thus, Dasharatha fell unconscious. For Kausalya, grief doubled: sorrow for her son and fear for her husband. Trembling, she stood helpless. Power unchecked by counsel had turned upon itself. At last, the king realized that impulse, when entangled with attachment, could undo generations of honor. In his longing, he no longer saw merely a prince, but something sacred. Separation stripped away politics and revealed essence. As remorse deepened, pride dissolved.

The king who once commanded the world now cried out like a helpless father. The tragedy of Ayodhya had ceased to be political. It had become existential. A kingdom might survive exile, but a father could not survive repentance. Ayodhya stood suspended between life and loss. The forest received Rama. The throne rejected justice. The king was consumed by remorse, and the mother trembled between widowhood and bereavement. In the turning of events, exile transformed from a royal decree into a moral reckoning. Rama’s departure tested not only those who walked into the forest, but also the conscience of those who remained behind.

This leads to enduring questions: What is leadership without moral courage? What is power without self-restraint? What is family without fairness? And above all, when dharma walks away, what remains of a kingdom? Power, when unchecked by counsel, becomes self-destructive. The king at last realized that impulse, when mixed with attachment, could undo generations of honor. In longing, he no longer saw merely a prince, but divinity itself. Separation strips away politics and reveals essence. When remorse ripens, pride dissolves.

Kausalya, as though possessed, unaware of her own body and moving like one whose life had departed, looked at Sumantra and cried out: ‘O Sumantra! Leave me where Sri Rama, Sita, and Lakshmana are. For if I remain separated from those illustrious souls, I cannot survive even a moment. If you have not yet unharnessed the horses, please do not do it. Turn the chariot back at once. Take me swiftly to Dandakaranya (Forest Dandaka). If I do not behold them, my journey will surely be to the abode of Yama.’ In moments of overwhelming grief, a mother does not seek comfort, and instead, she seeks only nearness. Even today, distance feels unbearable when love is the bond.

Seeing Kausalya weep thus, Sumantra bowed before her and spoke gently: ‘Mother, cast aside the sorrow that Rama had left. Do not even entertain the thought that any danger may befall them in the forest. Abandon the mistaken belief that Rama is suffering. Your son moves through the woods without distress, and Lakshmana, out of reverence for dharma, desires no worldly pleasure. Having conquered his senses, he serves Sri Ramachandra steadfastly, seeking as his highest goal the attainment of Rama’s lotus feet.’

Sumantra continued: ‘As for Sita, the jewel among women, she had fixed her entire mind upon Rama. Just as she lived contentedly in her own home, so she dwells in the forest, without perceiving it as strange, without fear, without sorrow, moving about happily and courageously. Because her mind rests wholly upon her husband, she scarcely even realizes that she is in the wilderness. Just as she once wandered freely and fearlessly in royal gardens, she now moves joyfully through forests devoid of human presence. Having surrendered her mind entirely to her husband’s care, she roams even the lonely woods like a carefree child.

When the mind is anchored in devotion, circumstances lose their power to intimidate. Inner steadiness transforms unfamiliar spaces into places of belonging. Security is not always born of walls and guards. Sometimes it arises from trust, purpose, and unwavering companionship. Andhra Valmiki Vavilikolanu Subbarau observes here that, the life of devotees remains the same whether lived in a house or in a forest. To them, the home appears like a forest and the forest like a home. The essential task, wherever they are, is to keep the mind firmly fixed upon Sri Rama, without deviation.

If that is done, nothing else need be feared. Did not Sumitra herself say that the forest is Ayodhya? It is only when the mind, led by the senses, runs toward objects and engages with them that sights and sounds disturb. When the mind is concentrated wholly upon the Divine, nothing else is perceived. No sound is heard. And when nothing is seen or heard to unsettle the heart, from where can fear arise? This insight feels strikingly relevant even today: fear multiplies when attention scatters. Steadiness returns when purpose anchors the mind.

Sumantra continued: ‘For Sita, who had entrusted her very life to Sri Rama, who had placed the burden of her protection upon him and fixed her mind entirely upon him, Ayodhya without Rama is but a forest, and the forest with him is Ayodhya. How can a body devoid of mind and life experience happiness anywhere? For devotees, Sita’s life is worthy of emulation and constant remembrance. As they journeyed, she did not weep. Instead, she walked asking Rama and Lakshmana about the names of villages, towns, rivers, and trees, and about where the rivers flowed.’ Resilience is not loud endurance; it is quiet curiosity even in unfamiliar terrain.

Sumantra continued: ‘With a pure and tranquil mind, Sita moved through the forest just as playfully as one strolling in a garden near our own city. It is for the ignorant to weep for her, but not you. Neither the fatigue of travel, nor the harsh winds, nor the scorching heat altered in the least her form. This is the truth. Her face shone like the full moon. Its bloom did not fade even slightly. Her feet were red like tender sprouts, naturally radiant like lotus buds. Desiring no comfort, she did not remove her anklets, and as she walked briskly beside Sri Rama through the forest, I heard them ring sweetly.’ Grace under hardship is the quiet signature of inner strength. It does not diminish, and instead, it shines.

Sumantra further continued: ‘Taking refuge in the fortress of Sri Rama’s mighty arms, Sita does not fear even the fiercest beasts of the forest. Mother, do not grieve thinking that they suffer in the wilderness. Their story will endure upon the earth, crowned with lasting fame. You may wonder whether wandering in forests like directionless birds is an act worthy of glory, and whether it brings benefit in this world or the next. Rama went to forest to fulfill his father’s command and to demonstrate his truthfulness to the world. Living like sages in the path of vanaprastha, he is earning eternal renown through the path of dharma. Therefore, do not sorrow.’ Hearing this, Kausalya remembered her son and cried out.

Turning to her husband Dasharatha, through tears, Kausalya said: ‘You may be called generous, compassionate, truthful, and famed. But what kind of generosity and what kind of compassion was it is the question. Was it granting boons merely because a woman demands them? was it ignoring the sorrow of sons, daughters-in-law, and an entire kingdom? You are praised as truthful, steadfast, hailed as a man of sacrifice etc. Was it because, you abandon that very son to the forest, who after countless vows and austerities was borne? Did you ever consider how these tender children of yours, and daughter-in-law Sita, would endure such suffering?’

Kausalya continued: ‘Even if sons might somehow endure hardship in the forest, how will Sita bear the cold without shivering, the heat without burning, the winds without distress? Accustomed to comfort, tender in age, delicate in body, how will she wander there? how will Sita, who relished rice seasoned with lentils, pickles, and chutneys to her taste, eat tasteless, saltless grains fallen upon the ground? Reflect upon the deed you have done. How will she listen to the dreadful roars of tigers and lions without fear who delighted in songs accompanied by auspicious instruments?’

‘Where does Rama, who is like a lofty banner of Indra, lie upon the bare earth, his arm placed beneath his head as a pillow, like one without refuge, resting upon a bed of tender green grass? When a father himself, casts his child into an ocean of sorrow, who remains as protector? When shall I behold again that beloved face of my son with the hue of a blossomed lotus petal, the fragrance of the finest red lotus, eyes like lotuses, curls falling over his charming face, and a smile radiant like moonlight on the full moon?’

‘You have driven my son, my daughter-in-law, and dear Lakshmana: worthy of every comfort, into the wilderness. Is my son not your son? Is my daughter-in-law not your daughter-in-law? Can anger toward me justify such destruction? Who sets fire to his house in anger at a rat? When my son returns after fourteen years and finds Bharata ruling, he will not desire the throne. Even if offered, he will refuse. A mighty tiger never eats what another creature has left behind. If such dignity exists among animals, will Rama, foremost of men, desire a kingdom enjoyed by another? Can offerings once used in one sacrifice be used again in another?’

‘Like liquor drained of its essence, like a sacrifice without Soma, will my son desire a kingdom emptied of its worth by others? Do you think he has lived so dishonorably? If you say he does not seize the throne because he lacks valor or strength, know that it is not from weakness. Even if the fourteen worlds united in the battle, they could not instill fear in him. He went to the forest not from inability, but to uphold dharma and to guide the erring back to righteousness, bearing sorrow himself as example. With his arrows he could burn the ocean and all beings. Such a person has been undone by his own father. Do you truly know dharma? In what scripture is such an act sanctioned?’

‘You are a great monarch. You have Kaikeyi and son Bharata to attend upon you. But what is my fate? I am a woman and my first refuge is you as my husband, and if he is absent, my second refuge is my son. In the absence of both, loving relatives and brothers become my third support. Beyond these three, however much one thinks, I have like any woman, no other shelter. Because of you, an unwise man who became king, this earth and this kingdom are ruined. If there are no subjects, what is a king? Is not a king meant to exist for the people? As for me and my son, there is nothing more to say. We are already destroyed. When all are gone, live happily with your beloved and your son, enjoying incomparable pleasures.

All that what Kausalya spoke to Dasharatha implies that: ‘Virtue, when stripped of discernment, can turn into cruelty disguised as righteousness. When comfort has been lifelong, even imagining its loss wounds the heart, and such is the anguish of a mother’s love. When authority turns against affection, the deepest wound is not physical exile, but emotional abandonment. True nobility refuses what is morally compromised, even when it is legally available. Moral strength is proven not by seizing power, but by renouncing it when justice demands restraint. When leadership fails in wisdom, its damage spreads beyond the palace and wounds the very fabric of society.’

Hearing Kausalya speak thus sternly, Dasharatha could not bear the weight of grief. Falling upon the ground, he said, ‘Though she is a woman and speaks in sorrow, she speaks the truth. There is no falsehood in her words. A dharma that causes suffering to others without cause is no dharma at all. One who practices righteousness must ensure that his righteousness does not violate another’s. This I failed to consider. I have committed a great sin, such as none have committed.’ True repentance begins when one stops defending actions and begins examining consequences.

Thus, he began to reflect on what past deed of his had brought upon him such terrible suffering in this life, and fainted for a while. When Dasharatha rose from his faint, deep reflection brought to his memory the sin he once committed: the killing of a young ascetic in ignorance. Folding his hands, recalling his grave offense toward Kausalya, he bowed his head in shame, sought her grace, and said:

‘You are compassionate even toward those who oppose you. Forgive my offense. Blinded by desire, I committed a great wrong against you. In that sense, I have been your enemy. Yet I bow to you with folded hands. For a chaste wife, whether her husband possesses virtue or fault, he is her visible deity. You are unparalleled in devotion to dharma. You understand what is right and wrong in this world. Endowed with noble qualities as you are, it is not appropriate to wound me further with harsh words when I already suffer the agony of losing my son? You please show compassion.’  Even the powerful must one day bow before the moral strength of those they have wronged.

Seeing her husband plead so humbly, Kausalya, moved by fear of violating dharma, placed his folded hands upon her head and wept. She said: ‘I fall at your feet and pray. I am but a woman, lacking wisdom. It is for you to guide me, not to appeal me. By doing so, you harm my own dharma, and such humiliation is equal to killing me, which is not righteousness. Truth maybe dearer to you than life, dharma maybe your ornament, but stronger than them, is the grief of a mother. when I remember my son my heart burns. Forgive me. It has been five nights since Rama departed to the forest. But, in my sorrow they feel like five years.’

As Kausalya spoke thus, the sun set and night spread across the sky. The king, though he heard her wise and gentle words, lay restless in anguish and closed his eyes in sorrow. Night descended upon Ayodhya, but no darkness outside could equal the turmoil within the king’s heart. The palace fell silent, yet Dasharatha’s mind did not rest. Kausalya’s words had pierced deeper than accusation. They had awakened memory. Grief had stripped him of royal pride. Repentance had opened a sealed chamber of the past.

For sorrow does not arise without a seed. What appears as sudden misfortune is often the flowering of actions long buried in time. The king began to sense that this agony was not born merely of Kaikeyi’s demand, nor of his weakness in that moment. It was older. It had a history. It had a voice waiting to be heard. As the night deepened, so did recollection. A sound once heard in a distant forest, an arrow once released in haste, and a cry that had never truly faded. The exile of Rama was not the beginning of this tragedy. It was its consequence. In the stillness before dawn, Dasharatha understood that destiny was not punishing him, but it was returning to him. What follows next would be unfolding the hidden cause behind the king’s unbearable grief, a forgotten act, a sage’s curse, and the slow ripening of karma.

>>>>> 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)

 

The Narrative of Navigating Human Ecologies >>>>> 29th Friday Evening Team Meet (FETE): Making a Difference >>>Vanam Jwala Narasimha Rao

 The Narrative of Navigating Human Ecologies

29^th Friday Evening Team Meet (FETE)

Making a Difference

October 23, 2026: Press Club Hyderabad

Vanam Jwala Narasimha Rao (October 24, 2026)

The twenty-ninth consecutive gathering of like-minded journalist friends at the Press Club Hyderabad unfolded as a deeply reflective session that fundamentally altered the trajectory of the group’s ongoing weekly conversations. Moving away from the celebratory milestone of the previous week, the evening transitioned into a profound, objective exploration of the complex human ecologies that define public life, professional careers, and institutional governance.

The gathering saw a shift in its participant dynamics, welcoming back Saye Sekhar, accompanied by his former bank officer friend Ramesh, and also Lalita Iyer, whose presence had been missed during the previous session. Conversely, senior journalist Amar was unable to participate due to a sudden pressing urgency, leaving the core table to be anchored by Murthy, Subba Rao, Bharath Babu, and I. Club Secretary Ramesh greeted and was with us for dew minutes, extending his normal courtesies.

This specific alignment of analytical minds naturally steered the conversational convergence away from light anecdotes and toward a rigorous, message-oriented analysis of human behavior, professional ambition, and historical memory. The core thematic focus of the multilogue centered on a critical examination of the diverse array of personalities that media and PR professionals encounter over decades of active public service.

Across careers spanning journalism, politics, social activism, and the state bureaucracy, the participants mapped out the behavioral spectrum of individuals of immense reputation, popularity, and influence. Objectively stripping away the veneer of public relations, the table analyzed the dualities inherent in leadership and authority. The discussion candidly categorized these figures.

They vary as: contrasting those who deeply value lifelong professional friendships with those characterized by erratic uniqueness, unpredictable infamy, or deep-seated idiosyncrasies. FETE Members observed that the pressure of navigating high-stakes public environments often breeds split-minded tendencies or a propensity to ill-treat subordinates, political juniors, and peers alike. The FETE members reached a near consensus regarding a troubling behavioral pattern among certain political elites.

Despite receiving crucial assistance in the nascent phases of their careers, these figures conveniently forget their benefactors upon climbing the ladder of power ‘by hook or by crook.’ This opportunistic shift stands in sharp contrast to the exemplary, supportive approach historically demonstrated by their own illustrious families under similar circumstances. Using a poignant structural metaphor, the participants conceptualized these figures as mere airline or railway passengers: people who willingly share a temporary journey but feel no lasting loyalty to those beside them once they reach their destination.

Some remain in perpetual, meaningful contact, while others fade entirely into obscurity, completely unaware of what it truly means to maintain a human or professional touch within a fast-evolving social landscape. This analytical framework naturally expanded into an exploration of the dynamic boundaries of career mobility and institutional power. The participants examined the trajectories of individuals who excelled in their respective fields by beginning their journeys at the bottom or middle tiers of organizational hierarchies, only to eventually occupy the highest available positions of authority.

The table reached an objective consensus that such rapid ascent is rarely accidental; rather, it is the result of a zealous, calculated pursuit of power, often executed by employing every tactical and strategic mechanism available within corporate or political frameworks. This observation provided a perfect segue for the sharing of deep, firsthand institutional histories. I for myself, contributed a detailed exposition drawn from over five decades of close association with political titans, media leaders, and the foundational core of the state bureaucracy, alongside grassroots activist networks working for community welfare.

My professional journey included indirect associations with four to five Chief Ministers, and crucially, direct PR engagement with two formidable Chief Ministers: one of Erstwhile Andhra Pradesh and the other Telangana’s first CM. The table based on my revelations and drawn from my experience and association, analyzed how these two leaders collectively shaped contemporary history: one laying the rigorous institutional foundation for statehood, while the other strategically realized the actual achievement of a separate Telangana state.

However, the FETE members as a consensus also deliberated on ‘How they Could Have Done Better’ as leaders in engaging human relations. These reflections were further enriched by objective insights derived from my close collaboration with the Governor of the erstwhile unified Andhra Pradesh, as well as my time navigating the high-level educational mandates of the Apex State Training Institute. A particular narrative from my experience that resonated deeply with the FETE members was the 1989 Lok Sabha-Assembly Election scenario.

The unexpected defeat of serving Chief Minister NT Rama Rao in the Kalvakurthy Assembly Segment, alongside the broader defeat of the TDP across the state, vividly illustrated how heads of some highly influential non-governmental organizations (NGOs) can decisively sway political outcomes. It goes without saying that, one such influence resulted in securing a comfortable majority by Chittaranjan Das, who eventually became a Minister in Dr Channa Reddy’s cabinet. And for some he was then: ‘Giant Killer.’

The historical depth of the evening deepened as GK Murthy provided a sobering, counter-balancing narrative regarding the immense institutional vulnerabilities faced by media professionals. Murthy recounted the horrifying administrative and political realities of the 1975 National Emergency, meticulously explaining how the severe suspension of civil liberties and intense state censorship directly impacted his technical job and early career path.

This historical testimony served as a vital case study for the younger participants, demonstrating how macroeconomic and political shifts can abruptly alter individual professional trajectories. Building upon this narrative of media resilience, Saye Sekhar and Lalita Iyer shared critical milestones from their own respective journalistic journeys, emphasizing the evolving ethical responsibilities and operational challenges encountered by investigative reporters across different eras.

A central, unifying focal point of the night’s historical retrospection was the objective commemoration of the late Adiraju Venkateshwar Rao, a towering figure in Indian journalism who carved out an indelible legacy not only within Hyderabad but also across the highly competitive national media landscapes of New Delhi. The table remembered Adiraju as an exceptionally lively, serious, deeply knowledgeable, and uncompromising journalist throughout his entire life.

To illustrate his profound national impact, the participants reconstructed an iconic historical moment from a largely attended press conference in New Delhi, where the then Prime Minister of India, Late PV Narasimha Rao, explicitly pointed him out by name, acknowledging his sharp presence with the call of ‘Adiraju.’ Beyond his fierce professional independence, the group fondly and objectively reminisced about Adiraju’s enduring legacy of mentorship, highlighting his ever-prepared, innately helping nature that constantly lifted younger reporters entering the field.

As the evening drew toward its natural conclusion, the intellectual rigor of the multilogue was balanced by the traditional elements of the Press Club gatherings, with Social (Drink) refreshments, shared snacks, light-hearted laughter, and moments of genuine camaraderie dominating the table before the session officially concluded. The 29^th gathering successfully reinforced the eternal motto of the team, setting a sophisticated baseline of institutional memory and historical analysis that seamlessly paves the way for the next consecutive Friday meeting.