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. 

విష్ణు సేవా ప్రాశస్త్యం, వృకాసురుడి శివద్రోహం >>>> శ్రీ మహాభాగవత కథ-83 : వనం జ్వాలా నరసింహారావు

 విష్ణు సేవా ప్రాశస్త్యం, వృకాసురుడి శివద్రోహం

శ్రీ మహాభాగవత కథ-83

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (ఏప్రియల్ 20, 2026)

కంII              చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                               చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

పరమ శివుడిని కొలిచేవారు సకల సిరిసంపదలతో ఎప్పుడూ సంతోషంగా వుంటారనీ, విష్ణుమూర్తిని సేవించే పుణ్యాత్ములు పేదవారిగా వుంటారనీ, దీనికి కారణమేంటనీ, సందేహాన్ని వెలిబుచ్చాడు ధర్మరాజు ఒకనాడు శ్రీకృష్ణుడితో. సమాధానంగా శ్రీకృష్ణుడు, తన అనుగ్రహం ఎవరిమీద పడుతుందో ఆ ఉత్తమ భక్తుడి సమస్త సంపదలను తాను లేకుండా చేస్తాననీ, అతడప్పుడు దనహీనుడై బాధలు పడుతూ, బంధుమిత్రులను వదిలి, తన భక్తులతో స్నేహం చేస్తాడనీ, ఆ క్రమంలో ఆత్మజ్ఞానాన్ని పొంది తనకు చేరువౌతాడనీ అన్నాడు. తరువాత కొంతకాలానికి అవ్యయమైన మోక్షపదం అంటే ఏమిటో అర్థం చేసుకుంటాడనీ, చివరకు ముక్తిని పొందుతాడనీ, విష్ణు సన్నిధానంలో పరమానందాన్ని అనుభావిస్తాడనీ అంటాడు శ్రీకృష్ణుడు. అందుకే తన సేవ చాలా కఠినమైనదని భావించి చాలామంది ఇతర దేవతలను కొలుస్తారని చెప్పాడు. అన్యదేవతలిచ్చే సిరిసంపదలు, వరాలు, అధికారాలు శాశ్వతం కాదని స్పష్టం చేశాడు. ధర్మరాజు సందేహ నివృత్తి కొరకు ఒక కథ చెప్పాడు శ్రీకృష్ణుడు.

పూర్వం శుకుడనే ఒక దైత్యుడుండేవాడు. అతడి కొడుకు వృకాసురుడు పరమ దుర్మార్గుడు. ఒకనాడు అతడు నారద మహర్షిని దర్శించి, బ్రహ్మవిష్ణుమహేశ్వరులలో ఎవరు గొప్ప అని ప్రశ్నించాడు. త్రిమూర్తులలో ఎవరు శీఘ్రకాలంలో తమ భక్తులకు వరాలను ప్రసాదిస్తారని అడిగాడు. జవాబుగా నారదుడు త్రిమూర్తులలో శివుడిని ప్రార్ధిస్తే ఆయన కోర్కెలన్నీ వెంటనే ఫలిస్తాయని చెప్పాడు. తక్షణమే వృకాసురుడు బయల్దేరి కేదార తీర్థానికి వెళ్లి, శంకరుడిని గూర్చి ఉగ్రమైన నియతితో తపస్సు చేయసాగాడు. అలా ఏడురోజులపాటు ఘోరమైన తపస్సు చేసి, ఏడవ రోజున కేదార తీర్థంలో పవిత్ర స్నానం చేసి, వృకాసురుడు గండ్రగొడ్డలితో తన తలనరికి అగ్నిగుండంలో వేయబోయాడు. అప్పుడు అగ్నిగుండం నుండి శివుడు ప్రత్యక్షమై వృకుడి తపస్సుకు మెచ్చుకున్నానని అన్నాడు. వరం కోరుకొమ్మన్నాడు.

తాను ఎవరి తలమీద చేయి పెడితే వాడి తల వెంటనే నూరు వక్కలై వాడు మరణించాలని కోరగా శివుడు దాన్ని ప్రసాదించాడు. వృకుడు తనకిచ్చిన వరాన్ని పరీక్షించాలనుకుని శంకరుడి మీదికి వెళ్లాడు. శివుడి తలమీద చేయి పెట్టబోయాడు. శివుడు భయంభయంగా పరుగెత్తాడు. ఇద్దరూ ముల్లోకాలు తిరిగారు. చివరకు పరమ శివుడు విష్ణు స్థానాన్ని సమీపించాడు. శివుడి పరిస్థితిని విష్ణుమూర్తి తన దివ్య దృష్టితో తెలుసుకున్నాడు. వృకాసురుడి మదం అణచడానికి వటువు వేషంలో వాడి దగ్గరికి వెళ్లాడు. అక్కడికి ఎందుకు వచ్చావని అడిగాడు వాడిని. తానక్కడికి వచ్చిన సంగతి సవివరంగా చెప్పాడు వృకాసురుడు. శివుడిచ్చిన వరాలను నమ్మవద్దని, తానిచ్చిన వరం అసత్యమని తేలుతుందనే శివుడు పారిపోతున్నాడనీ అన్నాడు వటుడి రూపంలో వున్న విష్ణువు.

శివుడు వాడికిచ్చిన వర ప్రభావం తెలుసుకోవడానికి ఒక ఉపాయం చెప్తానన్నాడు. వృకాసురుడిని శుభ్రంగా స్నానం చేయమని, పరిశుభ్రంగా శివుడి వెంట వెళ్తే వాడు శివుడిని తాకి కోరిక నెరవేర్చుకోవచ్చని సలహా ఇచ్చాడు. వృకుడు విష్ణుమాయకు లోబడిపోయి అజ్ఞానానికి లోనయ్యాడు. వటుడు చెప్పినట్లే స్నానం చేస్తూ, తన చేయిని తన తలమీదనే పెట్టుకుని చనిపోయాడు. వృకుడి తల నూరు వక్కలై హతమై పోయాడు. అప్పుడు విష్ణుమూర్తి శివుడిని చూసి, వృకుడిలాంటి దుర్మార్గులకు అలాంటి వరాలివ్వకూడదని చెప్పాడు.

ఇదిలా వుండగా, మహా తపస్సంపున్నులైన కొందరు మునీశ్వరులు ఒక సారి సరస్వతీ నది ఒడ్డున శాస్త్రోక్తంగా అనేక యజ్ఞాలు చేయసాగారు. వారి మధ్య ఒకనాడు త్రిమూర్తులలో అధికులు ఎవరన్న చర్చ వచ్చింది. అది తెలుసుకోవడానికి సమాయత్తమయ్యారు. అంతా కలిసి ఎవరో తేల్చుకోవడానికి భృగు మహర్షిని నియోగించారు. ఆయన త్రిమూర్తుల సందర్శనార్థం బయల్దేరాడు. మొదలు బ్రహ్మదేవుడి దగ్గరికి వెళ్లాడు. నమస్కారం చేయకుండా, ఏమీ మాట్లాడకుండా, తన ముందు నిలబడ్డ భృగు మహర్షిని చూసి బ్రహ్మదేవుడికి కోపం వచ్చింది. వచ్చినవాడు తన కుమారుడని తలచి, తన కోపాన్ని చల్లబరుచుకుని శాంతించాడు బ్రహ్మ. అక్కడి నుండి శంకరుడిని దర్శించాలనుకుని వెండికొండకు వెళ్లాడు. శివుడు భృగు మహర్షిని చూసి ఎదురుగా వెళ్లాడు. వచ్చినవాడిని గౌరవించకుండా మౌనంగా నిలబడ్డాడు భృగు మహర్షి. కోపంతో శివుడు, భృగు మహర్షిని త్రిశూలంతో పొడవబోగా పార్వతి వారించింది.

భృగు మహర్షి అక్కడి నుండి వైకుంఠ పురంలో ప్రవేశించాడు. విష్ణుమూర్తిని చూశాడు. ఆ సమయంలో ఆయన భోగభాగ్యాలతో విలసిల్లుతూ, లక్ష్మీదేవి సరసనే వున్నాడు. వెనకా-ముందూ చూడకుండా భృగు మహర్షి లక్ష్మీదేవి నివాసమైన విష్ణుమూర్తి వక్షస్థలాన్ని తన కాలితో తన్నాడు. విష్ణు ఏమాత్రం కోపం తెచ్చుకోకుండా పాన్పు దిగివచ్చి మహర్షి పాదాలకు నమస్కరించాడు. తన సింహాసనం మీద కూర్చోబెట్టాడు. మంచి మాటలతో ఆయన్ను అనునయించాడు. విష్ణుమూర్తి మాటలకు భృగు మహర్షి పరమానందభరితుడయ్యాడు. శ్రీహరి నుండి వీడ్కోలు తీసుకుని వైకుంఠం నుండి సరస్వతీ నదీతీరానికి పోయి యజ్ఞం చేస్తున్న ఋషులను కలిశాడు. ఆయన చెప్పిన మాటలను బట్టి జ్ఞానరూపుడైన లక్ష్మీనాథుడు సాటిలేని దైవమని నిశ్చయించారు మునులంతా. విష్ణుమూర్తి పాదపద్మాలను మనస్సులోనే కొలిచారు.  

మహర్షులంతా విష్ణువును సేవించి అవ్యయమైన ఆనందాన్ని ఇచ్చే వైకుంఠాన్ని పొందారు.                    

                (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

‘Telangana Astitva Vedika (Platform for Identity)’ >>>>> Launching Ceremony and Felicitation of ‘Warrior of the Word’ >>>>> S Venkat Narayan, Delhi-based Telangana Journalist : Vanam Jwala Narasimha Rao

 ‘Telangana Astitva Vedika (Platform for Identity)’

Launching Ceremony and Felicitation of ‘Warrior of the Word’

S Venkat Narayan, Delhi-based Telangana Journalist

 Vanam Jwala Narasimha Rao

(April 19, 2026)

The launch of ‘Telangana Astitva Vedika (Platform for Identity)’ at Ravindra Bharathi marked a significant moment in the evolving articulation of Telangana’s cultural, intellectual, and socio-political identity. Conceived as a forum to engage with questions of identity in a structured and inclusive manner, the initiative reflects a growing recognition of the need to preserve and interpret regional distinctiveness in a rapidly changing context. I had the opportunity to participate in the forenoon session of this launch program today in Ravindra Bharathi, which, to the best of my understanding, has taken shape through the collective efforts of V Prakash, Pittala Ravinder, Sridhar Rao Deshpande, and others.

The program brought together participants from diverse backgrounds, both on the dais and among the audience. The gathering reflected a wide spectrum of experience and engagement, including academics such as a sitting Vice-Chancellor and a former Vice-Chancellor, journalists, including senior editors, members of the legal fraternity including a former Advocate General and a former Central Information Commissioner, artists representing Telangana’s cultural ethos, and both prominent and grassroots contributors to the Separate Telangana Movement, among many others.

The launch event was also marked by the felicitation of internationally recognized journalist S Venkat Narayan, described by the organizers as a ‘Warrior of the Word’, with a Lifetime Achievement Award. Born in Kamalapur village in Telangana, S Venkat Narayan has interviewed numerous Presidents, Prime Ministers, and global dignitaries, including Indira Gandhi and Rajiv Gandhi, and has travelled to over 90 countries. He began his journalistic career with The Times of India, later associating with The Sunday Times as a Summer Scholar and contributing as a guest writer to The Boston Globe.

He subsequently served as Executive Editor at India Today and is currently an independent journalist. It is noteworthy to mention here that, he once declined an offer to serve as Information Advisor to Prime Minister Indira Gandhi, reflecting a conscious professional choice. He is also credited with adapting psephology, the statistical study of elections and voting trends to better suit Indian conditions.

Despite his extensive experience and achievements, his response after the felicitation stood out for its clarity and restraint. His remarks reflected humility, brevity, and precision, the qualities particularly relevant in a program that also included multiple book releases and several speakers within limited time. His articulation demonstrated how one can remain concise while still being comprehensive and contextually grounded.

  Let me reproduce excerpts from what S Venkat Narayan stated: ‘No matter where I live, my roots remain firmly in Telangana. Distance changes location, not identity. If I speak Telugu anywhere, people instantly recognize where I belong. That connection is instinctive, not learned. This honour is not a celebration of the past. It is a reminder of continuing responsibility. Journalism today is losing discipline at a fundamental level. That decline must be addressed with urgency. Reporting must be driven by evidence and structure. Speed without verification only creates noise.’

He further observed that: ‘Psephology was introduced to bring method into electoral analysis. It was never meant to be guesswork or spectacle. Access to power has value only when it is matched with independence. Proximity should never weaken scrutiny. Indian media must return to public interest and real issues. Personality-driven narratives weaken serious journalism. Globally, credibility defines the strength of any media system. Once lost, it is extremely difficult to rebuild.’

Reflecting on his personal journey, he noted that: ‘Telangana gave me clarity in thinking and grounding in values. The world gave me scale and perspective. Mentorship is essential to sustain the profession beyond individuals. Without it, journalism loses depth over time. I accept this recognition with gratitude and clarity. It strengthens my commitment to remain relevant and rigorous.’

A close reading of these remarks highlights the importance of clarity of thought, precision in expression, and contextual relevance. His reflections encompassed multiple dimensions, rooted identity, the instinctive bond of language, concerns over declining journalistic discipline, the structured intent of psephology, the balance between access and independence, and the critical role of mentorship. His acceptance of the honour ‘with gratitude and clarity’ reflects a composed and grounded outlook, reinforcing why the recognition is widely considered well-deserved.

As I entered the auditorium slightly late, an engaging presentation of Telangana dialect-based poetic singing was underway. The verses vividly portrayed facets of rural life, health practices, food habits, cultural values relating to family and daughters, the once-diverse and locally available food systems contributing to longevity, and the continuity of hereditary professions. These themes were interwoven meaningfully, collectively reflecting the essence of ‘Telangana Astitva.’

I accepted the invitation to join the dais alongside the Chief Guest, guests of honour, the journalist being felicitated, and other distinguished participants. Speakers, without divergence, appreciated the efforts of the organizers in initiating a ‘Platform to Sustain Telangana Identity’. At the same time, they offered suggestions, cautions, and constructive inputs regarding its future direction, all articulated with clarity and positive intent. The broad consensus, as understood by me and subject to correction, is reflected in the following observations.

‘Telangana identity is not merely a historical sentiment, but a continuing and evolving necessity for regional empowerment in contemporary India. Preserving its distinct cultural, linguistic, and historical character assumes importance in an increasingly globalized environment. A well-articulated identity framework enables focused developmental priorities and social justice, addressing the region’s specific needs. In changing times, the reaffirmation of Telangana’s culture and dialect serves as a safeguard against marginalization.’

‘The quest for Telangana identity represents a democratic affirmation of self-rule and dignity. It has been shaped through a long and complex historical journey, evolving from ancient periods to the present. This identity reflects a collective consciousness, influenced by successive phases of governance, socio-cultural transformation, and reform. In that sense, it is the outcome of a continuous and dynamic historical process.’

‘The Kakatiya Dynasty laid a foundational framework for Telangana’s distinct identity, particularly through initiatives such as the “Chain of Tanks” irrigation system, which promoted self-sufficiency. Subsequent transitions through various sultanates, culminating in the rule of the Asaf Jahi dynasty, along with predecessors like the Qutb Shahi dynasty, contributed to the evolution of a composite “Ganga-Jamuni Tehzeeb”. This ethos reflected a synthesis of Persian, Urdu, and Telugu influences, fostering a pluralistic social fabric where diverse traditions and communities coexisted and flourished.’

‘Each historical phase contributed to preserving Telangana’s heritage in multiple ways, through the patronage of the Telugu language in its regional form, the promotion of folk festivals such as Bonalu and Bathukamma, and the safeguarding of tribal traditions and knowledge systems. This layered continuity ensured that the cultural essence of the region remained resilient despite changing political contexts.

In the contemporary context, this identity has evolved from a phase of political assertion into a broader movement for socio-economic empowerment. The modern articulation of Telangana identity reflects a democratic assertion of dignity, aiming to address region-specific developmental priorities while simultaneously celebrating its inclusive and diverse historical legacy.’

‘The most visible and collective expression of Telangana identity emerged during the statehood movement, when the concept of Sabbanda Vargalu, people from all sections of society, found practical expression. The movement transcended divisions of caste, creed, religion, and social hierarchy. Reflecting the region’s long-standing ‘Ganga-Jamuni Tehzeeb’, individuals from different communities came together in a shared pursuit of self-rule and dignity.

On the occasion, three books were released: A compilation of fifteen essays in Telugu on Telangana Astitva, and a report related to the Sri Krishna Committee authored by Sridhar Rao Deshpande. The launch of ‘Telangana Astitva Vedika’ combined reflection with forward-looking intent. The deliberations underscored that identity, in the Telangana context, is not static or confined to the past, but continues to evolve through cultural expression, intellectual engagement, and democratic participation. 

Selfless Knowledge Defines Worth and Dignity >>>>> BRAHMANHOOD IS AN ATTAINMENT, NOT AN INHERITANCE : Vanam Jwala Narasimha Rao

 Selfless Knowledge Defines Worth and Dignity

BRAHMANHOOD IS AN ATTAINMENT, NOT AN INHERITANCE  

Vanam Jwala Narasimha Rao

The Hans India (April 19, 2026)

{In an era defined by rapid technological advancement and moral ambiguity, the need for ethical guidance, philosophical clarity, and cultural continuity is greater than ever. The future lies not in preserving caste identities, but in reviving the spirit of knowledge and service that Brahmans historically represented}-Editor’s Synoptical Note.

Human civilization evolves through the interplay of knowledge, duty, and social organization. Every society, from the most ancient to the modern, has evolved systems of functional differentiation where individuals assume roles aligned with aptitude, temperament, and necessity. In the Indian civilizational context, this organic structuring found expression in the Varna framework, which was less a rigid hierarchy and more a fluid, duty-oriented classification.

At the heart of this framework lies the concept of Brahman, not merely as a social identity, but as the highest realization of knowledge, truth, and universal consciousness.

A Brahmin, therefore, in its truest sense, is not defined by birth alone but by the pursuit and embodiment of this knowledge. Brahmanism, in its philosophical essence, is eternal, universal, and inclusive. It transcends caste and remains accessible to anyone who seeks knowledge and lives by dharma. Over time, distortions, historical misinterpretations, and socio-political narratives have clouded this understanding.

The result is a growing tendency to view Brahmans not as contributors to civilization, but as symbols of alleged historical inequities. It is indispensable to restore meaningful balance by examining the genesis, evolution, contributions, and contemporary relevance of Brahmans, while addressing the question: why blame a community today for contested misinterpretations of the past? The origin of Brahmans is deeply rooted in the transmission of knowledge.

Ancient texts and philosophical traditions suggest that all human beings are born equal in potential, often metaphorically described as being ‘Born Shudra.’

It is through learning, discipline, and realization of higher truths that one attains the status of a Brahman. Thus, ‘Brahman hood is not merely inherited, but it is achieved.’

The term itself is derived from Brahman, which signifies ultimate reality, knowledge, or the cosmic principle. Those who studied, preserved, and propagated this knowledge through Vedas, Upanishads, and other related texts were identified as Brahmans. Their duties included learning, teaching, performing rituals, guiding society ethically, and ensuring continuity of wisdom, along with observing ‘Voluntary Poverty.’ A defining feature of Brahman life, as described in traditional texts and exemplified by sages, is selflessness. The ideal Brahman leads a life of austerity.

For instance, Sage Agastya sacrificed his entire power of penance, the ‘Tapo Shakhty,’ accumulated over years, to eradicate famine from a kingdom. For his daughter’s marriage, Agastya did not use this power to meet expenses, but instead went begging to collect the needed resources. Saint composer Tyagaraja did the same two centuries ago, rejecting riches offered by a king. Brahmans who are meant to lead society in a selfless manner without expecting anything in return strictly adhered to this ideal. This ideal is called ‘Voluntary Poverty,’ a principle that Brahmans across ages upheld and practiced firmly with unwavering commitment.

There exists a distinction between Brahman as a caste, a social category that evolved over time, and Brahmanism, an eternal philosophy centred on knowledge, truth, and universal welfare. Anyone who possesses Brahma Jnana, knowledge of ultimate reality, is in essence a Brahman, irrespective of birth. The underlying truth is that, contrary to popular belief, Brahmans were not architects of the caste system. In fact, social stratification existed not only India but in many ancient civilizations such as Egypt, China, Persia, and beyond.

These divisions were based on occupation, governance, or religious roles. In India, the Varna system emerged as a natural social evolution to ensure functional harmony. Therefore, society recognized teachers and thinkers as Brahmans, rulers and protectors as Kshatriyas, traders and producers as Vaishyas, and service providers as Shudras. This was not inherently hierarchical but interdependent. Over centuries, however, rigidity crept in due to socio political factors, invasions, and administrative codifications, particularly during colonial rule. The flexible framework gradually transformed into a rigid system, and Brahmans became targets.

The contributions of Brahmans span spiritual, intellectual, cultural, and political domains. Their role has never been confined to rituals, but they have been catalysts of reform, progress, and preservation. For millennia, Brahmans safeguarded India’s philosophical and cultural heritage. Despite invasions and foreign rule spanning over a thousand years, India retained its civilizational identity. This continuity is largely attributed to the resilience of those (significantly Brahmans) who preserved texts, traditions, and values.

A Brahman would never sell knowledge. In the tradition of Brahmanism, knowledge is not commodified but shared. Teaching is not profession but a duty. Rituals are not displays of power but acts of collective spiritual upliftment. This philosophy challenges the modern perception of Brahmans as privileged elites. Historically, many lived modest lives, sustained by minimal means, and dedicated to intellectual and spiritual pursuits. In modern India, the position of Brahmans has undergone significant transformation. Once respected for knowledge and guidance, many now face socio economic challenges. A community once associated with knowledge and leadership now struggles for basic sustenance in many cases.

Brahmanical Tradition

One of the most pressing issues is the tendency to attribute historical injustices, whether real, exaggerated, or misinterpreted, to present day Brahmans. This raises fundamental ethical questions: Is it just to perpetuate resentment based on selective historical narratives? Does such blame serve societal harmony or deepen divisions? Oppressors and oppressed of the past are long gone. What remains is a shared society striving for equity and progress. Targeting a community today for alleged past actions undermines the principles of justice and equality.

In an era defined by rapid technological advancement and moral ambiguity, the need for ethical guidance, philosophical clarity, and cultural continuity is greater than ever. The future lies not in preserving caste identities, but in reviving the spirit of knowledge and service that Brahmans historically represented. Across ages, Indian civilization has validated this principle through the lives of extraordinary individuals.

Adi Shankaracharya traversed the length and breadth of India, revitalizing Vedic thought, dismantling ritualistic rigidity, and establishing Advaita that unified spiritual understanding beyond divisions, standing as a towering example. Ramanujacharya challenged exclusivist tendencies, opened doors of spiritual practice to all sections of society, and made it accessible irrespective of caste. So did Dvaita philosopher Madhvacharya.

Kandukuri Veereshalingam was a pioneering social reformer who challenged deep rooted social evils and superstition. Chilakamarti Lakshmi Narasimham, despite visual impairment, helped redefine social reform and stood for equality. Together with Gurazada, they laid foundations for Renaissance, opposing medieval orthodoxy, social evils, superstitions, gender injustice, untouchability, and Dalit education. Gidugu Rama Murty was another reformer through literature. All four were born into orthodox Brahman families and were among the earliest social reformers.

Akkiraju Hara Gopal, known as Ramakrishna or RK, born in a privileged Brahman family, abandoned his teaching career to lead the CPI Maoist movement.

Examples that decisively break the notion of birth-based Brahman Hood are numerous.

For instance, Sage Vishvamitra, born Kshatriya, attained the status of a Brahmarshi through intense penance and realization. Similarly, Valmiki, believed to have risen from a non-Brahman background, became one of the greatest sages and composer of the Ramayana. Their lives affirm that Brahman Hood is an attainment, not an inheritance. A powerful illustration lies in the revered figure of Suta Maharshi, who, despite not being born a Brahman, became the fountainhead of ‘Ashta Dasha (18) Puranic Knowledge.’

From him, a galaxy of sages, Brahmans by birth in significant numbers, received and imbibed a vast corpus of sacred narratives, cosmology, and philosophical insight. This inversion of the assumed order is symbolic: knowledge commands reverence, but not lineage. Brahmans, the ‘Custodians of Tradition’ sat as disciples before one whose authority came solely from learning and realization.

Taken together, these examples across epochs, establish an unbroken civilizational principle: those who acquire, embody, and disseminate knowledge in the service of society have been recognized as Brahmans from time immemorial, irrespective of their origin.

Brahmanism is not privilege. It is a pursuit. Uphold Dharma. Contribute Selflessly to Society. Let Knowledge, not Lineage, define Worth and Dignity.

When Dialogue Expands Horizons >>>>> Memory Meets Social Consciousness >>>>> Ninth Friday Evening at Press Club (April 17, 2026) : Vanam Jwala Narasimha Rao

 When Dialogue Expands Horizons

Memory Meets Social Consciousness

Ninth Friday Evening at Press Club (April 17, 2026)

Vanam Jwala Narasimha Rao

(April 18, 2026)

If the earlier Friday evenings at the Press Club Hyderabad quietly transformed memory into meaning, the ninth gathering, held on April 17, 2026, demonstrated how such a space can also evolve into a platform where experience meets social awareness, and reflection extends beyond profession into the wider canvas of public life.

What began weeks ago as a modest initiative among a few like-minded friends has now begun to attract individuals whose journeys span journalism, literature, activism, and public policy. With each passing Friday, the circle does not merely widen in number, but it deepens in substance meaningfully.

The evening began in its now familiar rhythm. Present, to begin with, were Devulapalli Amar, Aruna Attaluri, Bhandaru Srinivasa Rao, BS Ramakrishna, and myself. Even before the arrival of other participants, the conversation had already found its footing, this time shaped by a live engagement with unfolding national events.

In a scene that captures the spirit of these gatherings adapting to the present, we found ourselves collectively watching, on mobile screens, the live proceedings related to the Constitution (131^st Amendment) Bill and the Delimitation Bill. What might otherwise have remained an individual act of observation turned, in that shared setting, into a collective exercise in interpretation.

As the voting process concluded, the discussion that followed was both lively and layered. There was no attempt to arrive at consensus or uniformity of opinion. Instead, perspectives emerged from multiple angles: advantages, limitations, procedural aspects, and the broader implications of the legislative process. References were made to the positions articulated in the Lok Sabha, especially of Rahul Gandhi and Amit Shah, not as partisan markers, but as components of a wider democratic discourse.

What stood out was the tone. Neither agreement nor disagreement defined the exchange. Rather, it was a measured engagement: analytical without being argumentative, reflective without being detached. In many ways, it reaffirmed what these Friday meetings are gradually becoming: spaces where conversation retains depth without losing balance.

As the evening progressed, the circle expanded with the arrival of senior journalist Mallepally Laxmaiah, and little earlier, senior journalists Yajulu and Ra Shri. Their presence marked a significant enrichment of the gathering, bringing with them not only professional experience but also diverse dimensions of engagement with society.

Yajulu, known for his long and distinguished career in journalism, continues to contribute actively as a content writer across a wide range of subjects. His continued association with the profession, even after formal retirement, reflects a commitment that transcends designation. ‘Ra Shri,’ a writer and poet, represents yet another strand of intellectual engagement, where expression moves beyond reportage into the realm of creative articulation.

However, it was the presence of Mallepally Laxmaiah that added a distinct and expansive dimension to the evening. Though he joined nearly an hour and a half later than the scheduled time, his arrival did not disrupt the rhythm, and instead, it elevated it. True to the spirit of commitment that defines these gatherings, he spent meaningful quality time with the group, sharing insights drawn from a life that bridges journalism, activism, and institution-building.

Laxmaiah’s journey is not one that can be confined to a single professional identity. Beginning as a journalist, he moved into a larger role in public life, becoming a key figure in the Telangana movement. His association as Co-Chairman (or Co-Convenor) of the Telangana Joint Action Committee (TJAC), alongside Professor Kodandaram, reflects his role in bringing together diverse sections: students, employees, and political voices, under a unified, non-political platform for statehood. His decision in 2009 to step away from a successful journalism career to dedicate himself fully to the movement speaks of a certain clarity of purpose, one where conviction outweighs comfort.

Equally significant is his work as Chairperson of the Centre for Dalit Studies (CDS), where his efforts have contributed to research, policy advocacy, and socio-economic empowerment of marginalized communities. The CDS, under his leadership, has evolved into more than a research institution.

It has become an active platform influencing public policy and constitutional awareness. His involvement in the advocacy of the SC/ST Sub-Plan, ensuring targeted allocations for Dalit and Tribal Welfare, stands as a concrete example of how ideas can translate into structural impact.

His current role as Special Officer of Buddha Vanam, the internationally recognized Buddhist heritage site near Nagarjuna Sagar, and similar sites elsewhere, adds yet another dimension to his journey. Here, heritage, tourism, and cultural diplomacy converge. His efforts in promoting Buddhist tourism as a bridge between India and other Asian nations have earned recognition at platforms such as the International Buddhist Conclave in Nagpur, where he was honoured in 2025.

More recently, his contributions have been acknowledged through the C Subrahmaniam Award for Community Leadership (2025–26), a recognition that reflects decades of sustained engagement with issues of social justice and community development. Yet, what made his presence particularly meaningful in this gathering was not the list of achievements, but the manner in which his experiences were shared, without assertion, without emphasis on position, and in complete alignment with the spirit of these Friday evenings.

The conversation that followed did not remain confined to biography. Instead, it expanded into broader themes: social responsibility, the role of intellectual engagement in public life, and the evolving relationship between journalism and activism. The interaction illustrated how professional journeys, when viewed in retrospect, often reveal intersections that are not immediately visible.

What emerged was a layered understanding: that journalism, at its core, is not merely about reporting events, but about engaging with society in ways that sometimes extend beyond the newsroom. As has become characteristic of these meetings, no single narrative dominated. Contributions flowed naturally. Questions led to recollections. Recollections opened new lines of thought. The atmosphere remained informal, yet the content carried depth.

In retrospect, the ninth Friday gathering marks a subtle yet important shift. Earlier meetings focused largely on recalling professional experiences, institutional histories, and personal journeys within journalism and related fields. This evening, while retaining that essence, expanded the scope to include social movements, policy advocacy, and cultural initiatives. However, it is not a departure from the original idea, but an organic progression of it. The presence of individuals like Laxmaiah suggests that these gatherings are gradually evolving into a confluence of experiences, not limited by profession, but united by thought, reflection, and a willingness to share.

Another point of quiet significance emerged toward the conclusion of the meeting. A suggestion, echoed by several participants, proposed the possibility of shifting these regular gatherings from Fridays to Wednesdays, in order to accommodate wider participation. While no immediate decision was imposed, the idea reflects a growing sense of collective ownership. These meetings are no longer defined by a day alone. They are defined by continuity. And continuity, when supported by participation, naturally invites evolution.

As the evening drew to a close, the familiar pattern remained: no formal resolutions, no structured conclusions, yet a shared understanding that the journey must continue. If anything, the sense of anticipation for the next meeting seemed stronger than before. What distinguishes this initiative is not scale, but sincerity. Not frequency, but consistency. Not formality, but freedom. In a time when conversations are often reduced to exchanges of opinion, these Friday evenings continue to offer something different: dialogue that listens, reflects, and connects.

If earlier we spoke of converting memory into meaning, and later of repetition shaping tradition, this ninth meeting adds another dimension: Engage, so that experience connects with society. The evolving essence may now be expressed as: Meet. Reflect. Share. Expand. Continue. And perhaps, with growing clarity: Include, so that memory becomes collective, and collective becomes purposeful.

Shift from Friday to Wednesday may be convenient for others to participate.