Need for Power-Driven Wheelchairs in Airports By Vanam Jwala Narasimha Rao

 Need for Power-Driven Wheelchairs in Airports

By Vanam Jwala Narasimha Rao

The Hans India (30-11-2025)

{The wheelchair facility is a critical service aimed at assisting passengers with mobility challenges, the elderly, disabled, or those with temporary health issues. Its genesis dates back to the mid-20th century when airlines and airports sought to accommodate passengers with diverse needs. The service stemmed from a desire to make air travel more inclusive}-Hans Editor’s Synoptic Message

The recent notification of Directorate General of Civil Aviation (DGCA) revising norms for air travel, which included allowing airlines to levy a fee for wheelchair use by travelers who have no disabilities, is a genuine decision.

This ensures availability of the facility to those who truly need it the most, and prevents misuse of wheelchairs by able bodied passengers. Airports are also expected to ensure the facility of an ambulift or provide a towable ramp, to help wheelchair passengers, embark and disembark with ease.

At the age of 77+, I visited a year ago with my 72+ wife, who had knee problems, traveling from Hyderabad to Amsterdam via Frankfurt on Lufthansa Airlines with a Schengen Visa, to spend few weeks with family members there. What it was to be Comfortable Business Class Travel, turned uncomfortable experience, due to the ‘Inappropriate Wheelchair Facility,’ not only in Hyderabad but also in Frankfurt and Amsterdam.

At Shamshabad Airport, blatant negligence was shown by the concerned airline staff. My wife, unable to walk from place to place due to her age and knee pain, suffered throughout the process to board or change the craft.

Shockingly, in Hyderabad, we were made to wait at the check-in counter, and finally none turned up until we decided to move on our own, fearing last-minute running. Only at that stage, one wheelchair was provided to my wife. I had to walk slowly alongside her. After the security check, I got into a battery car till the boarding gate.

At the time of boarding, the wheelchair attendant again did not turn up, and my daughter who accompanied us, had to push it herself. In Frankfurt, the experience was slightly better. In Amsterdam too, only one chair was available, which a lady attendant pushed with my wife in it, till the vehicle. She also helped with luggage collection, and we compensated her gesture.

On the return journey, incessant persuasion by my son worked, and though a bit delayed, we both were initially provided wheelchairs. But after the security check, instead of two persons, only one person remained to push two chairs alternately. After reaching the boarding counter, he left, promising to return at the time of boarding, but never turned up. To our surprise, half an hour before departure, the boarding gate number was changed.

We were panicky, as the distance to walk to the new gate was about a kilometer. Despite my problem, I had to push the wheelchair with my wife in it. Fortunately, at the eleventh hour, we reached the counter and boarded.

On reaching Frankfurt, the story turned more distressing. We were advised to be in our seats until the wheelchairs arrived. After the entire flight became empty, the crew, while leaving, assured us that we would be taken care of. None turned up, and we had no alternative, except waiting with crossed fingers.

 Eventually, we saw a small bus near the ladder. With difficulty, we got down and entered it. We were dropped inside a gate about which we had no clue. The stopover time was hardly two hours. We were alarmed. However, at the last moment, we both were literally pushed in a namesake wheelchair and left to our fate at the boarding gate.

On reaching Hyderabad Airport, no wheelchair facility was available, and by then, with all the unpleasant experiences we had, we decided to walk with great difficulty instead of waiting. The root cause of the entire problem lies in it being a free service that many opt for, whether genuinely needed or not.

Overenthusiastic airline authorities cannot provide the service to all, and this approach is absolutely wrong. What was the genesis of the wheelchair facility in airports worldwide? Which airline started it first? How successful has it been? What are its significant drawbacks? How is it being misused? Why not charge for it so that it may improve? How can the service be better provided? These are pertinent questions to ponder.

The wheelchair facility is a critical service aimed at assisting passengers with mobility challenges, the elderly, disabled, or those with temporary health issues. Its genesis dates back to the mid-20th century when airlines and airports sought to accommodate passengers with diverse needs.

The service stemmed from a desire to make air travel more inclusive. Major international airlines like Pan Am and American Airlines were among the first to offer wheelchair assistance, which later became a standardized service across airlines worldwide.

Gradually, Wheelchair Assistance has become an essential service at most airports, often mandated by aviation authorities such as the International Civil Aviation Organization (ICAO), the US Department of Transportation, and India’s DGCA.

It provides a vital lifeline for passengers who cannot navigate large terminals, those with permanent disabilities, the elderly, or individuals temporarily impaired due to injury or illness, often traveling alone with no one to help.

However, drawbacks and issues have been plenty, as reflected in our experience. Long wait times, lack of personnel, and poor coordination, especially during layovers in large hubs like Frankfurt, are common. The service often suffers from undertrained or overburdened staff. Airport or Airline contractors usually handle it, leading to variability in quality across airports.

Lack of wheelchairs or staff during peak times is another issue. Increased demand, especially from passengers who do not genuinely need assistance but use it to skip long lines, further strains the system.

Charging for wheelchair service may seem like a deterrent to misuse, but it risks making travel inaccessible for those who genuinely need it. Air travel is already costly, and adding fees for essential accessibility services could burden disabled or elderly passengers. However, as part of genuine improvements and future enhancements, a thought may be given to better staffing and training for efficient handling of wheelchair assistance.

Technology integration, such as real-time tracking systems, medical proof screening, and enhanced coordination during layovers in large international hubs, could make transitions seamless.

Who should be held responsible for the inability to comply with the request, having agreed to it and keeping aged passengers tense until the last minute, and finally not turning up, as it happened to us when I had to push my wife’s chair myself and walking long distance with difficulty, despite my age of 77?

Undoubtedly, the responsibility for failure to provide wheelchair assistance promptly lies with the airline, airport ground-handling services, and airport management. They all together and separately, must be held accountable for not delivering agreed services, especially considering the physical and emotional strain faced by elderly passengers.

Wheelchair assistance in airports faces multidimensional challenges, from inconsistent service quality to overuse, inadequate manpower, and poor coordination between airlines and ground-handling agencies. Charging for the facility may not be the best solution, as it risks restricting accessibility for passengers who truly need it, particularly the elderly and those with medical conditions.

Instead, the focus must shift toward structural and technological reform. Airlines and airport authorities should invest in continuous training programs for attendants, coupled with real-time digital tracking of wheelchair requests.

Dedicated ‘Mobility Support Units’ in airports, functioning round the clock under a single nodal authority, could vastly improve service efficiency and passenger confidence. It seems that Singapore’s Changi Airport, London’s Heathrow, Dubai International etc. have adopted advanced models, ranging from automated electric wheelchairs to pre-bookable smart mobility services managed through mobile apps.

India too, through DGCA’s proactive approach, study them and can initiate a nationwide policy standardizing minimum service levels, mandatory response times, and graded certification for ground-handling agencies providing wheelchair assistance.

A thoughtful step in the direction of incentivizing private innovation by encouraging partnerships with reputed mobility technology companies to introduce power-driven wheelchairs and robotic mobility aids within terminals, may ensure safety, dignity, and autonomy for elderly and disabled travelers.

The Silent Strength of Courtesy and Gratitude ...... A Mirror for the Self-Assured : Vanam Jwala Narasimha Rao

 The Silent Strength of Courtesy and Gratitude

A Mirror for the Self-Assured

Vanam Jwala Narasimha Rao

(November 28, 2025)

Published in The Pioneer on December 3, 2025

In the corridors of power, in homes where wisdom resides, and in institutions where knowledge is cultivated, a quiet truth often goes unnoticed that, greatness is not just built on talent, intellect, or ambition, but it is deeply anchored in humility, gratitude, and the grace of acknowledging others. These qualities do not merely decorate our character. They define its strength. The story of human conduct, whether in personal relationships or public life, begins with four simple yet profound words, which are moral compasses and character barometers. They are: Please, Thank You, I Am Sorry, and You Are Welcome.

From ancient Indian traditions to modern leadership doctrines, expressing gratitude and showing respect have always been considered fundamental righteous virtues. Yet, in today’s ambition driven world, few individuals, especially on climbing ladders of influence, tend to forget these basics. It is not out of ignorance, but out of arrogance. Courtesy becomes optional, gratitude becomes rare, and relationships become transactional or negotiable. These individuals rise out of coincidence, circumstance, or convenience, but without roots, and eventually, without respect.

This article is a reflection and a subtle message to those who have the power to shape systems, influence minds, and touch lives, to gently look within and discover whether success has blinded their civility. Equally it carries another message that, some ‘Magic Words That Build Character’ carry extraordinary power. They open hearts, mend wounds, and elevate relationships. They are neither ornamental nor ceremonial, but they are essentially foundational.

Please reflects humility. It acknowledges that one is requesting, not demanding. Thank You reflects recognition. It admits that something received was not an entitlement but a gesture. I Am Sorry reflects integrity. It shows the courage to accept fault without feeling small. You Are Welcome reflects generosity. It acknowledges the value of giving without seeking returns. People, especially in authority which they reached through help, should understand the strength of these words. That build not just influence, but trust. They do not need to announce their authority. People willingly give it to them. But those who see acknowledgments as weakness, apologies as defeat, and gratitude as unnecessary, may build empires, but ultimately stand alone in them, unsupported and brittle.

Why an accomplishment, in all probabilities, purely temporary in its nature, or at the most, semi-permanent, however much authoritarian position it might be, outgrow the appreciation, is a mystery. There are certain individuals whose leadership journeys are profoundly inspiring. Let us appreciate them. Nevertheless, they conveniently forget their early steps which were ably and genuinely guided by the goodwill of mentors. They also deliberately forget the support of well-wishers, and the silent blessings of those who believed in their potential. The reason simple: As ambition ascends, memory sometimes fades. They overlook the hands that helped them climb. They hold titles but lose values.

One such individual, well educated, once little known, and less noticed, knocked on the doors of opportunity seeking guidance of an elderly person known through his kin. He did not come alone. There was a hope, trust, and dependency in his inner calm. A helping hand was extended to him by the elderly, not for personal gain, but for pure goodwill as a family friend. From accommodation and advice, to introductions and interventions, that hand paved pathways for him. Coupled with his inner strengths, and with each milestone, his stature grew. And so did his silence. He achieved what he desired, proudly wearing the crown of success, yet somewhere on that ladder, he left behind the footprints of gratitude.

This is a phenomenon that exists in many spheres of life. Ungratefulness is rarely loud. Typically, it is silent, deliberate, and masked. It is not always in words, but often in the lack of them. The absence of acknowledgement, the refusal to accept past help, the eagerness to rewrite history as a one-man journey, are subtle signs. Few people believe that admitting help exposes their dependency. They seldom realize that, the ability to acknowledge others does not diminish one's greatness, but it magnifies it. The most dangerous kind of ungratefulness is not forgetting the favor, but remembering it and pretending it never existed. This is ‘the Paradox of the Ungrateful.’

Some individuals become indifferent because success gives them visibility, but not vision. Ambition gives them direction, but not reflection. They rise, but they do not understand who helped them rise. They stand tall, not recognizing that the base of their height was built by many unseen hands. For them, relationships become ladders. Once climbed, they are forgotten. They believe they are self-made, despite the truth that, no one truly is. Even a seed cannot become a tree without soil, water, sunlight, and time.

It is time that such people comprehend that, ‘Leadership Without Gratitude Is Only Power Without Grace.’ Great leaders command respect, not demand it. Their civility speaks it. A truly accomplished leader never forgets the teacher who opened the first door, the friend who provided the first platform, the mentor who gave the first opportunity, or the supporter who stood by when no spotlight shone on them. Leadership is not merely about strategy, oratory, or achievement. It is about acknowledgment.

A leader may command authority, but not affection if he or she is ungrateful. People may obey them, but never truly follow them. The Beauty of Humble Hearts is the Silent Power of Apology, which is not submission, but strength. It takes courage to accept errors, wisdom to correct them, and humility not to hesitate to apologize. None is always right, though they are always proud. Those who cherish relationships over ego are the ones remembered. The rest, only feared, and eventually, forgotten.

Greatness without grace is like a tall tree without roots. It appears strong, but one storm is enough to bring it down. This is not a criticism. It is a mirror. It is meant for anyone who once received help and subsequently forgotten to acknowledge it. It is meant for those who do not believe that relationships are stepping stones and cornerstones. It is meant for those who confuse fame with respect and success with stature. Those who possess brilliance, strategy, and oratory, but lack humility, may achieve fame, and accumulate wealth, but rarely earn loyalty.

A ‘Gentle Wake-Up Call’: If one has climbed high, the world applauds, but if one forgets who held the ladder, the applause eventually fades. One does not become extraordinary by merely achieving position, wealth, or recognition. One becomes extraordinary by retaining sensitivity, gratitude, and humility while standing in those positions. Those who extend help do not seek monuments or medals. They only want acknowledgment, not for their benefit, but for the dignity of human relationships.

In the end, when titles fade, positions change, and crowds disperse, only character remains. And character is built not on pride, but on gratitude. So, to anyone who has risen through life, look not just upward, but backward. Remember the doors that opened, the hands that lifted, and the voices that believed in you when you were still becoming. Because success is not how far one goes, but how gracefully one remembers. And sometimes, all it takes is to say: Thank You.

(This is a Gentle Reminder and Not a Reproach. These reflections are not drawn from mere observation but from decades of close associations with leaders, professionals, and achievers. I have seen people rise with the support of many, and then behave as if they arrived alone. It is painful, not because gratitude was expected, but because silence replaced simple acknowledgment. When gratitude disappears, relationships are not merely forgotten. They are devalued. I write this not to complain, but to remind that, greatness is never self-made, and humility is never optional).

Modi Revisits Sri Ram, Memory Turns Mission in Ayodhya : Vanam Jwala Narasimha Rao

 Modi Revisits Sri Ram, 

Memory Turns Mission in Ayodhya

Vanam Jwala Narasimha Rao

The Pioneer (27-11-2025)

{‘Dharma Dhwaja is the renaissance of Indian civilization. Ram eternally connects everyone through emotions. Dharma Dhwaja is the glory of the Solar dynasty inscribed upon it and the sacred Om depicted. The engraved Kovidar tree symbolizes the greatness of Ram Rajya. proclaiming the ideals and principles of Lord Ram’} – Editor’s Synoptic Note

Watching on TV, Prime Minister Narendra Modi’s spiritual walk in Ayodhya, on November 25, 2025, the feeling one gets was that, it was not just a physical circuit, but a deeply symbolic one, mirroring the Dhvani (Resonance) Kavya Valmiki Ramayana’s Rhythm of Devotion. He consciously visited shrines and sacred spots connected to Valmiki, Vasistha, Vishwamitra, Agastya, Nishadraj, Shabari, Jatayu and of Hanuman with devotion, highlighting how Ayodhya was not just the birthplace of Ram but the cradle where sages, saints, and seekers shaped the spiritual civilization of Bharat.

In every mention later, he linked Sri Rama’s journey with the collective wisdom of Rishis, implying that Rama story is also the story of Indian consciousness. Every gesture of Modi in Ayodhya carried sincerity, restraint, and humility. His unhurried temple walk, pausing to connect with priests, artisans, and devotees, touching the sanctified ground, and quietly absorbing the divinity, presented a unique precedent of how a temple is to be experienced, not as a monument, but as a living presence.

When he looked at the presiding Temple Priest, the way Modi with folded hands and bowed head spoke with him, it reflected not protocol, but genuine reverence. His heartfelt greeting the RSS Sarsanghchalak (Chief) Dr Mohan Bhagwat even while departing, marked by humility rather than prominence, reflected the value system where respect is neither staged nor obligatory, but is organic. 

From time immemorial, in the vast cultural continuum of Akhand Bharath, Sri Rama, the one and only divine name charms as heartbeat of all Indians. As Ayodhya rises as a Civilizational Statement, a unique and continuous civilization in its own right, here is our Prime Minister Narendra Modi, by chanting ‘Jai Siyavar Ramchandra, Jai Siyaram’ claimed that, the entire Nation, and World, was filled with the Spirit of Rama. He said that, Sri Ram signifies ideals, discipline, and the supreme character of life, not just as a person, but as a value, discipline, and direction.

Modi ceremonially hoisted the saffron flag, ‘Dharma Dhwaja’ on the Shikhar of the Ram Janmabhoomi Temple coinciding the ‘Auspicious Vivah Panchami of the Shukla Paksha’ in the month of Margashirsha, in the Abhijit Muhurta. Modi declared that, this marked the culmination of a Yajna, whose fire remained ignited for 500 years, and never broke in belief even for a moment. ‘The divine glory of Shri Ram’s family have been enshrined in the form of Dharma Dhwaja in the most divine and grand temple,’ Said Modi.

 ‘Dharma Dhwaja is the renaissance of Indian civilization. Ram eternally connects everyone through emotions. Dharma Dhwaja is the glory of the Solar dynasty inscribed upon it and the sacred Om depicted. The engraved Kovidar tree symbolizes the greatness of Ram Rajya. proclaiming the ideals and principles of Lord Ram’ stated Modi. He displayed profound reverence at the Dharma Dhwaja, folding his hands and lowering his eyes, not as a statesman asserting accomplishment, but as a true devotee acknowledging divine grace.

Modi contextually recapped the Valmiki Ramayana Sarga, in which Lakshmana, upon seeing Bharata from a distance, about to reach Chitrakoot, with his army during Rama’s exile, recognized Ayodhya’s forces, not by weapons or force, but by the majestic saffron flag embroidered with the sacred Kovidar tree, symbolizing Dharma, Lineage, Memory, and Spiritual Sovereignty. Thus, Dharma Dhwaja represents return of self-respect, heritage, and divine duty.

The Ram Mandir is a great turning point in Indian Spiritual History and Geography, the physical manifestation of civilizational resolve. Especially, it is a moral call to rediscover the values that Valmiki elicited from Sage Narada, who answered his question: ‘Is there a person embodying virtue, truth, compassion, sacrifice, intellect, righteousness, and grace’ with one word, Rama. Narada replied that, He was an eternal exemplar of Tyaga (Sacrifice), Dharma (Duty), and Maryada (Honor). Modi rightly evoked Ram Rajya as ‘The Model,’ where governance was compassionate, justice was righteous, and society reflected moral excellence. He reminded that Ram was the embodiment of discipline, truth, integrity, courage, empathy, and collective duty.

PM reminded that, when Shri Ram left Ayodhya for exile, he was Yuvaraj Ram. When he returned, he was ‘Maryada Purushottam’ depicting the knowledge of Brahmarshi Vashishtha, initiation of Brahmarshi Vishwamitra, guidance of Maharshi Agastya, friendship of Nishadraj Guha, affection of Mother Shabari, and devotion of Jai Hanuman. Rama returned not due to power, but due to values. And those values are now being enshrined again, not just in stone, but in spirit in Ayodhya. He said that seven temples have been built here for Brahmarshis Vasistha, Vishwamitra, Maharshi Agastya, Nishadraj Guha, Matas Shabari, Ahalya and Sant Tulsidas.

There is another layer to Modi’s message. He recalled that, nearly 190 years ago, Macaulay’s educational design systematically detached generations of Indians from their cultural roots. He reminded that independence came, but freedom from mental colonization did not and seeds of mental slavery were sowed. Modi gave a call for a new pledge that, the next ten years, must be dedicated to freeing India from this mental bondage, in tune with ideals of Dharma Dhwaja which embodied determination, struggle, and ultimate success. 

Ayodhya’s significance is geographical and philosophical, where ideals turned into conduct. Ayodhya, once an ancient river-bathed spiritual cradle, is re-emerging, as a site of pilgrimage and as a testament of identity. Modi envisions Ayodhya not only as a museum of the past, but also as a living, breathing harmony of heritage and futuristic progress. Ayodhya, which enshrined the principles of Dharma, aspires to become the capital of a morally enlightened, technologically empowered future.

The Ram Mandir’s towering Dharma Dhwaja is a flag not simply of dominance, but of dignity. Not of triumph over others, but triumph over doubt. It signals every Indian that, Ram is not about ritual, but about responsibility. Not about worship, but about transformation. Modi describes the metaphor of the chariot: wheels as valor and patience, flag as truth and highest conduct, horses as strength, wisdom, restraint, and benevolence, and sovereignties as forgiveness, compassion, and equality. This is Ram Rajya, the Governance model of values and Modi speaks with unparalleled reverence.   

And so, the story of Ram is no longer merely recited. It must now be lived. Just as Valmiki transformed from hunter to sage upon witnessing compassion, India too must evolve, guided by values, but not vanities. The true consecration was not of the idol alone, but of intention. Not just of Ram in Ayodhya, but of Ram within hearts. The question Modi left lingering is profound: ‘Rama Janma Bhoomi Temple is built. Saffron Flag Dharma Dhwaja is hoisted. Then what next?

The answer is equally profound. Together we build character, consciousness, Great Bharat, not just as a nation, but as a moral force, not just as an economy, but as an exemplar of humanity. Ram is the foundation. Ayodhya is the symbol. Education is the tool. And values are the direction. The temple may rise in stone, but Ram must rise within us. Only then will Bharat Truly rise.

PM Modiji’s manner of speaking, calm, centered, emotionally grounded, did not command attention, it invoked reflection. He never raised his voice to emphasize authority. Instead, he allowed silence, pauses, and reverence to convey sacredness. His words resonated not as a speech, but as a prayerful offering. In those moments, Narendra Modi was not just a leader describing Ram, but truthfully became a devotee embodying Ram, leading the way for others.

In his remarkably statesmanlike address, except for brief reference to the 500-year civilizational yearning, he consciously avoided any mention of demolition, disputes, judgments, exuberance, or past bitterness. Instead, he transformed the moment into a celebration of healing, harmony, and timeless cultural pride, setting the tone not of victory over others, but victory of values.

Where My Roots Whisper the Story of ‘Raju and Rambai’ ..... Raju Weds Rambai Film Screening the Love that Lived Among Us : By Vanam Jwala Narasimha Rao

 Where My Roots Whisper the Story 

of ‘Raju and Rambai’

Raju Weds Rambai Film Screening 

the Love that Lived Among Us

By Vanam Jwala Narasimha Rao

November 24, 2025

There are films that entertain-few of them subtly, there are films that move-certainly not many, and then, only once in a while, a filmy story arrives with the down-to-earth ingenuousness of real people, real lives, and emotions rooted in the soil. Raju Weds Rambai Produced by Venu Udugula and Rahul Mopidevi jointly, and Directed by Saailu Kampati, belongs to a rare category that may not connect all those who see it, but connects who come from a similar background. It is not just a narrative of a love story, which normally experienced theses days’ movies with out of context duet songs. It breathes the air of the landscape of my Khammam district (and bordering Warangal), carrying the fragrance of soil after rain, the clang of wedding drums, the unsaid fears of ordinary households, and the resolute pride of small-town youth.

Watching this film with my wife Vijayalakshmi and my film critic daughter Prema, feels like sitting among familiar people, equally familiar faces we have seen at local tea shops, voices that echo through narrow lanes, and dreams that float under the shade of neem trees. Interestingly, the movie begins not with glamour, but with spirit. A wedding drum appears, not merely as a support, but almost like a storyteller who has seen everything, from first breaths to last rituals and from celebrations to heartbreaks.

It gives a poetic identity to the rhythm of life in small villages, akin to mine in the same Khammam district, where laughter and sorrow coexist without warning. The world introduced at this early stage here in the film, is not just fictional. Its looks, sounds, and feels are exactly like what we have lived, the vast fields lined with palm trees, small (Quack) clinics with faded paint, worn advertisement posters (Which in the later part of the film becomes a central theme), homes with uneven roofs, (Village made) footwear lined up outside houses during heated discussions, and typical terraces with stairs having no support to climb.

Raju, a young marriage band owner, is not portrayed as a larger-than-life hero. Instead, he is shown as one among others, especially in his ‘Buddy Gang’ full of enthusiasm, quick to anger, tender in love, and deeply human. His profession itself is symbolic of wedding bands that are the first to arrive when happiness begins, and the last to leave, echoing how he witnesses joy around him but struggles to secure his own. Rambai, on the other hand, is a quiet blend of strength and innocence. She studies in a college, helps at home, dreams cautiously, and yet, when the time comes, empowers herself, stands firm in doing what her heart beat says is right.

Together, Raju and Rambai do not attempt to create a legendary romance. They simply live one. What a wonderful thematic concept and idea! Their affection blossoms without extravagance, through stolen glances, shy smiles, and occasional arguments. What makes their love touching is its simplicity and sincerity. These are not cinematic dates but moments we have seen around us, especially in the rural areas some time ago. To be precise: A boy cycling past a girl’s house on purpose, small handwritten notes, a call from a borrowed phone, or a friendly roadside teasing. This is where the film simply excels if watched keenly. It does not lavishly decorate rural romance, but it understands it exuberantly.

However, their story is shadowed by a towering figure, often resembles a psychic quack, Rambai’s father, Venkanna who makes no secret of his pride being a Government Employee. He is not shown as a typical villain, but as someone molded by his insecurities, limitations, and unspoken frustrations often punishing himself. Such persons in villages are not uncommon. A physically challenged compounder at the village hospital, his attitude is shaped by societal judgments, pride, and the invisible pressure to protect his honor. His roughness hides a deep craving for respect. His wish for his daughter to marry a government employee is not shown in the film as greed, but as his way of trying to rewrite his own destiny through her. The film subtly reveals these layers without blaming him entirely, making his character one of the most intriguing elements.

The emotional weight of the movie increases as misunderstandings, ego clashes, and impulsive actions begin to change lives. The men in the story, driven by pride, end up turning minor issues into disasters. The women, though less vocal, carry the consequences deeply. Raju’s mother silently bears the pain of watching her son's dreams crumble. Rambai, torn between love and family, learns that silence does not always protect happiness. Her mother, too, becomes a quiet witness to all that unfolds. The film is filled with such quietly powerful reflections.

In the flow of these layered emotions, several moments lingered long after the screen went dark. The film opens with that hauntingly poetic background voice, gently announcing that this is not just a story, but a life remembered. The recurring presence of the band, appearing like a silent witness to every joy, sorrow, hope, and downfall, deeply moved me. The very first meeting of Raju and Rambai felt so real, that, shy, hesitant, genuine, and untouched by cinematic polish. The constant affectionate irritation of Raju’s father, always pushing him to go to Hyderabad for a better future, yet never truly able to hide his concern, reflected the silent emotional language of fathers in our villages.

The repeated scenes where Raju pleads with Rambai to elope, and her frightened refusal, not because of lack of love, but because of the fear of losing her family, were beautifully human. The tense and unsettling moment when Venkanna threatens his own daughter with acid, revealing the frightening extremes to which insecurity and pride can push a man, was painfully realistic. The deeply emotional scene where Rambai quietly hands over the money she had stolen from her father’s savings, encouraging Raju to buy an auto rickshaw to stand on his own feet, was both tender and heartbreaking, that, love expressed not in words, but in sacrifice and trust.

Raju’s stay in Hyderabad too was handled with raw honesty, especially the scene where he fearlessly stands up against the petrol bunk owner who tries to cheat him of his wages, showing that dignity is often the only wealth the poor possess. One of the most heartrending moments is when Rambai agrees to conceive Raju’s child, not out of impulse, but as a final, desperate attempt to make her father see the truth of their love. What follows is too painful to forget, Venkanna’s brutal assault on his own daughter and the forced termination of her pregnancy, a scene that shakes the conscience.

Equally striking is the moment when Raju arrives at Venkanna’s house, looking him in the eye, no longer the boy from the band, but a man whose spirit has been wounded but not broken. Venkanna by pretending to accept their marriage had in his mind, perhaps the most shocking turn in the narrative, that must be seen on the screen. Equally interesting to see on the screen, would be image sustenance of Raju by marrying Rambai, which stands as the purest expression of love, raw, unconditional, and fearless. The closing narration, as to how Raju and Rambai lived together later, and for how many years, and what happened subsequently must be seen on the silver screen. The message that love can still find space to live, breathe, and endure is the crux.

What makes this film unique is its understanding of village aspirations. The desire for a government job is not shown as mere ambition. It is portrayed as the entire identity of status, security, and approval. The societal division between those who have such jobs and those who do not is subtly shown through dialogues, glances, and public behavior. Raju, though talented and hardworking, preferred always to continue with his Band Team, despite his father time and again harp on his leaving for Hyderabad for a better livelihood. Such realities, often ignored in cinema, are portrayed here with remarkable honesty.

Technically, the film maintains its charm. The camera work captures the heart of rural Telangana, not through scenic exaggeration, but through authenticity. The dust on crossroads, the sun-drenched paddy fields, the faded colors of everyday houses, and the dimly lit alleys during festivals, all add a kind of soulful atmosphere that big-city stories can never offer. The background score, especially lingers in the heart long after the film ends. Each note feels like it was born in the very village it portrays. The music does not try to overpower scenes, but it enriches them.

The performances deserve praise, not for dramatic heroism, but for their truthfulness. Akhil Uddemari (Raju) lives the role more than plays it. His body language, vulnerability, awkwardness in love, helplessness in tragedy, all appear authentic. Tejaswi Rao (Rambai) delivers a subtle, natural performance, shining especially in the emotionally intense sequences where she conveys more with silence than words. Chaitanya Jonnalagadda is outstanding as Venkanna, not because he is intimidating, but because he is deeply vulnerable beneath his tough exterior.

The film gradually steers toward a climax that is deeply moving, shocking, and impossible to forget. It does not manipulate emotions. It confronts them. The final moments are not crafted to impress, but to leave a mark. And they do. Audience in our company, I am sure, did not leave the theatre with excitement, but left with a strange heaviness, a quiet reflection, and an unforgettable connection to the people on screen. That is real storytelling.

What remains after watching Raju Weds Rambai is not just the memory of a love story, but the memory of a place, a time, a way of living, and a set of values that are slowly slipping away in the modern world. It reminds us of how fragile relationships can become when pride overtakes patience, when ego silences empathy. It makes us ask, as to how many lives in our own villages were changed forever due to one moment of anger, one wrong decision, one delayed apology?

The film stands as a tribute to rural dreams, to fragile human emotions, and to the resilience of the heart. It salutes the love that does not shout but stays. It honors the pain that smiles. And it respects the simple truth, that not every great story comes from cities, sometimes it blooms quietly on dusty village roads, under the moonlight, somewhere between Khammam and Warangal. At a time when glamour overshadows realism, Raju Weds Rambai is a heartfelt song sung in a village courtyard, unfinished, emotional, imperfect, beautiful, and unforgettable.

It would be unfair to speak of this film’s soul without acknowledging the visionaries who shaped it. Venu Udugula and Rahul Mopidevi as producers, did not just back a film, they trusted a voice, a soil, a sentiment that mainstream cinema often overlooks. They obviously allowed the story to breathe in its natural rhythm, never rushing to commercial shortcuts, and in that quiet confidence lies the film’s strength. Saailu Kampati, the debut director, deserves admiration not merely for helming the project, but for understanding its heart. Last but not least, that, but for the munificent contribution of Lyric Writer Mittapalli Surender, Music Composer Suresh Bobbili and the Singer with a difference (RAMBAI NEE MEEDA NAAKU MANASAAYENE) Anurag Kulkarni the charm and success of the film would have not been, as the way it is now.

They did not film villages, but they revealed them. They did not produce and direct emotions. They allowed them to grow. Their lens did not look at characters, it listened to them. For debut director and producers, to carry such sensitive, culturally rooted material with restraint, dignity, and emotional honesty is both rare and commendable. Especially meeting with success with debut Hero and Heroine. Together, they have not just made a movie, but they have preserved a pulse, a memory, a way of life that might have faded away silently if not captured now.

As I watched the film unfold on screen, my heart felt an even deeper connection, because I come from the soil not far from where this story breathes. I belong to Mudigonda Mandal in Khammam district, from a small, warm village Vanam Vari Krishnapuram, where my family and ancestors have lived for generations. Just a short distance away, in our revenue village Muttaram, stands the nearly 400+ year-old Ramalayam, a serene and sacred temple whose deities are sculpted in resemblance to those in Bhadrachalam. The spirit of this film rises from the very earth that holds my roots that filled me with pride, gratitude, and a quiet joy that is beyond words.

గంధర్వ శాప విమోచన, వృషభాసుర సంహారం .... శ్రీ మహాభాగవత కథ-62 : వనం జ్వాలా నరసింహారావు

 గంధర్వ శాప విమోచన, వృషభాసుర సంహారం  

 శ్రీ మహాభాగవత కథ-62

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (24-11-2025)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

ఒక రోజున నందుడు మొదలైన గొల్లలంతా, అంబికా వనం అనే అడవికి బండ్లెక్కి జాతర కోసం వెళ్లారు. అక్కడ సరస్వతీ నదిలో స్నానాలు చేసి, పార్వతీ పరమేశ్వరులను పూజించారు. కానుకలు అర్పించారు. దానాలు చేశారు. వ్రత నిష్టలో వున్న సమయంలో ఒక మహా సర్పం వచ్చి నిద్రపోతున్న నందుడిని మింగడానికి ప్రయత్నం చేయగా ‘కృష్ణా రక్షించు’ అను అరిచాడాయన. అప్పుడు కృష్ణుడు ఆ పామును కాలితో తన్ని తొక్కాడు. వెంటనే అది పాము రూపాన్ని వదిలి విద్యాధర రూపాన్ని ధరించి శ్రీకృష్ణుడికి మొక్కింది. ఆయన ఎవరని అడిగిన కృష్ణుడి ప్రశ్నకు సమాధానంగా, తాను సుదర్శనుడు అనే విద్యాధరుడిననీ, ఋషుల శాపం వల్ల మహాసర్పంగా పుట్టాననీ, ఆ దయామూర్తులు చెప్పినట్లు కృష్ణుడి పాద స్పర్శ వల్ల సర్పదేహాన్ని వదిలి మునుపటి దేహాన్ని పొందాననీ అన్నాడు. ఇలా చెప్పి, శ్రీహరికి ప్రదక్షిణ చేసి వెళ్లాడు.

ఇంకొక రోజున వెన్నెల రాత్రిలో కృష్ణ బలరాములిద్దరూ, అడవికి పోయి, తుమ్మెదల గానాన్ని వింటూ, గోపసుందరులు తమ చుట్టూ కూర్చుని వుండగా ఇంపుగా ఒక గీతాన్ని పాడారు. ఆ పాట విన్న గోపస్త్రీలంతా ఆనంద పారవశ్యంలో మునిగిపోయారు. ఆ సమయంలో కుబేరుడి భటుడైన శంఖచూడుడు అక్కడికి వచ్చి, గోపికలను తన యోగ బలంతో ఉత్తర దిక్కుగా తీసుకుని పోయాడు. రక్షించమని వారు పెట్టుకున్న మొర విన్నాడు కృష్ణుడు. బలరామకృష్ణులిద్దరూ వెంటనే మద్ది చెట్లను పెకలించి వాడి వెంటబడగా ఆ గుహ్యకుడు గోపికలను విడిచి పారిపోయాడు. గోపికలను రక్షిస్తూ అక్కడే వుండమని అన్నకు చెప్పి ఆ గుహ్యకుడి వెంటబడ్డాడు కృష్ణుడు. వాడిని చంపి, అతడి తలమీద వున్న దివ్యమైన రత్నాన్ని తీసుకుని అన్న బలరాముడికిచ్చాడు.

ఒకనాడు కృష్ణుడు అడవికి పోగా గోపికలు అతడి ఎడబాటు వల్ల కలిగిన వేదనకు తపిస్తూ, అతడి లీలలను తెలిపే పాటలు పాడుకున్నారు. ఆ విధంగా పాడుతూ, కబుర్లు చెప్పుకుంటూ అనేక విధాల పొద్దు పుచ్చుతూ, అతి కష్టం మీద పగలంతా గడిపి సాయంకాలం అయ్యేసరికి చీకటి పడుతున్నది కదా అని సంతోషంగా నిట్టూర్పు విడిచారు. శ్రీకృష్ణుడు వస్తున్నాడు కదా అని అతడి కొరకు ఎదురు చూశారు. ఆయన కోసం ఎదురేగారు. తనకు ఎదురుగా వచ్చిన గోపస్త్రీల ఇష్టాన్ని అనుసరించి కృష్ణుడు వారిని తగురీతి ఆదరించాడు.

మరో నాడు ఇంకో సంఘటన జరిగింది. గోపాలురు ఆవులను మేపుతుండగా, వృషభ రూపంలో అరిష్టుడు అనే అసురుడు, శ్రీహరికి కీడు చేయాలనుకుని, తనను చూసి బెదురుతున్న ఆవుల మంద దగ్గరికి వచ్చాడు. గొల్లలతో సహా ఆవుల మందను వెంబడించి తరుముతున్న వృషభాసురుడిని కృష్ణుడు చూశాడు. వాడిని బెదిరిస్తూ ఆ రాక్షసుడి దగ్గరిగా పోయి నిలుచున్నాడు. వృషభాసురుడు శ్రీకృష్ణుడిని ఎదుర్కున్నాడు. వాడి రెండు కొమ్ములను పట్టుకున్నాడు కృష్ణుడు. వెనక్కు నెట్టాడు. తరువాత భూమ్మీద పడదోశాడు. వాడి కొమ్మును పెరికి దానితోనే వాడిని కూల్చాడు. నోట్లోంచి నెత్తురు కారుతుంటే వాడు ప్రాణాలు వదిలాడు. ఇదంతా జరిగిన తరువాత కృష్ణుడు అన్న బలరాముడితో, గోపబాలకులతో కలిసి వ్రేపల్లెకు వచ్చాడు.

ఒకనాడు మహానుభావుడైన నారద మహర్షి మధురకు వచ్చాడు. యశోదకు కూతురు జన్మించిన విషయం, ఆ సమయంలోనే దేవకీదేవి కొడుకును ప్రసవించిన విషయం, ఆ కొడుకును వసుదేవుడు తీసుకుపోయి నందుడి ఇంట్లో వదిలిన విషయం, అక్కడున్న ఆడ శిశువును ఎత్తుకుని వచ్చిన విషయం వివరంగా కంసుడికి చెప్పాడు నారదుడు. అదే విధంగా బలరాముడు రోహిణీదేవికి కొడుకై పుట్టడం, బలరామకృష్ణులు వ్రేపల్లెలో పెరగడం వివరించాడు. కంసుడు కోపంతో భగ్గుమన్నాడు. వెంటనే వసుదేవుడిని చంపడానికి సిద్ధమయ్యాడు కాని నారదుడు వారించాడు. ఆ తరువాత నారదుడు దేవలోకానికి వెళ్లిపోయాడు.

కంసుడు కోపం మానక దేవకీ వసుదేవులను సంకెళ్లతో బంధించాడు. కేశి అనే రాక్షసుడిని బలరామకృష్ణులను చంపిరమ్మని పంపాడు. హితులతో, సన్నిహితులతో, మంత్రులతో కొలువు కూటంలో సమావేశమయ్యాడు. బలరామకృష్ణుల విషయం వారికి చెప్పాడు. మల్లరంగానికి ఏర్పాటు చేయమన్నాడు. ఆ విషయం నగరంలో బాగా ప్రచారం చెయ్యమన్నాడు. చాణూర, ముష్టికులను పిలిచి బలరామకృష్ణులతో మల్ల యుద్ధం చేసి తన మన్ననలను పొందమన్నాడు. కువలయాపీడ అనే తన పట్టణంలోని గజరాజాన్ని అదిలించి బలరామకృష్ణుల మీదికి తోలమని మావటి వాడికి చెప్పాడు.

ఇలా అందరినీ వారి-వారి పనులలో నియమించి, యాదవ వంశ శ్రేష్టుడైన అక్రూరుడిని పిలిచాడు. వ్రేపల్లెకు పోయి బలరాముడు, కృష్ణుడు అనే గొల్ల పిల్లలు తనను సంహరించాలని ఆసక్తితో వున్నారని, వారిని తెచ్చి తనకు అప్పగించమని అడిగాడు. నారాయణుడే గొల్లవారి ఇంట్లో కృష్ణుడు అనే పేరుతో వసుదేవుడి కొడుకుగా పుట్టినట్లు విన్నానని అన్నాడు. వ్రేపల్లెకు పోయి పన్నులు వసూలు చేసుకుని, నందాదులైన గొల్లవారిని ఒప్పించి, బలరామకృష్ణులను ధనుర్యాగం చూడడానికని చెప్పి తీసుకురమ్మని అన్నాడు కంసుడు అక్రూరుడితో. తాను వారిని చంపడానికి వేసిన పథకాలన్నీ వివరించాడు. ఎలాగైనా వారిని తీసుకువస్తే వారిని చంపిస్తానని, ఆ తరువాత వసుదేవుడిని, ఇతరులను పరిమారుస్తానని చెప్పాడు.

కంసుడు చెప్పినట్లే వెళ్లి వస్తానని, ఈశ్వరేచ్చను ఎవరూ తప్పించలేరని, ఆయన పగవాడి కొడుకులను తీసుకువస్తానని అన్నాడు అక్రూరుడు.                       

         (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

GAU MATA, THE ‘SHRINE OF COMPASSION, CULTURE, AND WISDOM’ .... {Prime Minister Narendra Modi in Puttaparthi} : Vanam Jwala Narasimha Rao

 GAU MATA, THE ‘SHRINE OF COMPASSION, 

CULTURE, AND WISDOM’

{Prime Minister Narendra Modi in Puttaparthi}

Vanam Jwala Narasimha Rao

The Hans India (23-11-2025)

{Modi mentioned Brazil’s success in adopting India’s Gir and Kankrej breeds and enhancing them through modern technology and scientific management. These examples, he said, reflect how tradition, compassion, and scientific thinking can together transform the cow into a symbol of faith, empowerment, nutrition, and economic progress. This spirit, he observed, is now being carried forward with noble intent in Puttaparthi. The cow, valued for its utility as well as revered as ‘Gomata’, the universal mother, nurturing the body, mind, society, and soul, is richly illustrated in our epics.}

Participating in the ‘Birth Centenary Celebrations of Bhagwan Sri Sathya Sai Baba,’ at Puttaparthi on November 19, 2025, Prime Minister Narendra Modi eloquently invoked the ‘Central Value of Indian Great Civilizational Spirit.’

In a symbolic and compassionate gesture, he announced donation of 100 Gir cows to support their economic, nutritional, and social well-being. His message emphasizing that the cow reflects Country’s ancient wisdom, compassion, and ecological harmony, resonated deeply.

The timeless message of Seva-Service was the heart of his address.

‘Each of the path of Bhakti, Gyan, or Karma is connected to Seva,’ Modi stated, recalling Baba’s guiding principle: Help Ever, Hurt Never.  

Modi spoke passionately about the Gau Mata (Cow), revered in Indian tradition as a motherly figure, symbolizing life, prosperity, compassion, and sustainability in the traditional Indian context. He highlighted cows contribution to rural economies and to global development, referring to the initiatives of Rashtriya Gokul Mission (RGM) in Varanasi and the inspiring Girinka tradition of African Nation Rwanda, where India gifted Gir cows. He reiterated that in India, Cow is not merely an animal but an embodiment of traditional knowledge, cultural values, and spiritual symbolism.

The Prime Minister shared his personal experience of participating in a Gau Daan Program, where 100 cows were donated to poor farming families. He emphasized how in Indian tradition, the cow represents the sanctity of life, nurturing wealth, and collective well-being.

These cows, he noted, would support their recipients’ economic stability, nutritional needs, and social harmony. PM remarked that the message of prosperity through cow protection is visible across the world. He proudly explained the success of the RGM, where the female calf born from a distributed cow is gifted free of cost to farmers in other regions, thus promoting sustainable cow population growth.

Sharing inspiring examples from across the globe, Modi spoke about Rwanda’s Girinka tradition, ‘May you have a Cow,’ where the first female calf born is gifted to another family, ensuring shared prosperity. He mentioned Brazil’s success in adopting India’s Gir and Kankrej breeds and enhancing them through modern technology and scientific management, turning them into superior dairy performers. These examples, he said, reflect how tradition, compassion, and scientific thinking can together transform the Cow into a symbol of faith, empowerment, nutrition, and economic progress. This spirit, he observed, is now being carried forward with noble intent in Puttaparthi.

Ancient wisdom which emphasized reverence, compassion, and responsibility towards cows, as a living tradition that is being continued to inspire modern India was eulogized by Modi.

The Cow valued for its utility as well as revered as Gomata, the universal mother, nurturing the body, mind, society, and soul was richly illustrated in our epics.

In the Valmiki Ramayana, Vishwamitra as the King, once visited the hermitage of Brahmarshi Vashishta with his army. Vashishta welcomed him, and in true spirit of hospitality, arranged a sumptuous feast prepared by Shabala, the Divine Kamadhenu Cow. Astonished by her miraculous power, Vishwamitra demanded that Vashishta give her to him.

Vashishta gently refused, explaining that Cow Shabala was his spiritual companion, the source of his peace, wealth, and wisdom. Even Kamadhenu proclaimed her relationship with Vashishta as spiritual. When the king attempted to seize her by force, she broke free and returned to Vashishta, who, out of compassion, permitted her to defend herself. In the process, from her emerged divine forces that defeated Vishwamitra’s Army with ease, symbolizing spiritual energy that, divine prosperity, and dharma ultimately triumph over material might.

In the Vedas, Puranas, and Dharma Shastras, the Cow is described as the living abode of divine energies. It is said that Brahma and Vishnu reside in her horns, Shiva in her forehead, the sacred rivers in her back, the Pitru Devatas (Ancestors) in her hooves, and Mount Kailash in her stomach.

Her milk is part of the sacred Panchamrita. Her entire body is said to hold sacred rivers, and her presence brings purity to the atmosphere. She is called the walking temple, the embodiment of Sattva, Peace, Purity, and Nourishing Grace. Her presence is believed to purify the atmosphere, and her breath to resonate with Vedic Vibrations. Circumambulating (pradakshina) her is considered equivalent to walking around the Sacred Universe.

Panchagavya, the five products of Cow, the milk, curd, ghee, dung, and urine, is spiritually revered and scientifically acknowledged for their medicinal, ecological, and agricultural benefits. Modern nutritional science recognizes the value of native Indian cow milk in enhancing immunity, cognitive function, emotional stability, and physical nourishment for infants, elders, and patients.

Even Cow dung, rich in nitrogen and micronutrients, improves soil health, fortifies crops, and serves as fuel, disinfectant, and a natural pest repellent. Traditionally, it was used to plaster floors, purify surroundings, and sanctify ritual spaces.

Cow urine, with proven antimicrobial properties, is used to purify toxins and even support healing of chronic ailments. In villages, sprinkling it, is believed to dispel negativity and restore harmony.

Our sages and scriptures have always glorified cows as the greatest wealth. Chyavana Maharshi declared that there is no treasure greater than cows. Spiritual Masters Valmiki, Vyasa, Adi Shankaracharya, Tulsidas, Kabir, Buddha, Dayananda Saraswati, Chaitanya Mahaprabhu, Swami Vivekananda, and Mahatma Gandhi spoke passionately about cow protection.

Lord Krishna, the divine cowherd, grew up as Gopala, the protector of cows. Kings Dilipa and sage Jamadagni considered cow protection a sacred duty. Manusmrithi prescribed Gau Daan (donation of a cow) as the highest form of charity. It was believed that feeding one hungry cow was equivalent to performing a grand yajna.

The cow, a fountain of emotional, ecological, economic, and spiritual abundance, besides nourishing the stomach, enriches the heart, mind, and soul. She teaches sacrifice without expectation, service without demand, and sustenance without pride. Her gentle presence inspires peace. Her silent patience teaches selfless love. The dust from her feet is holy and sacred, believed to bless, heal, and purify more powerfully than sacred rivers.

Recognizing the importance of Cow from multiple angles, for the first time in the state, Telangana Chief Minister Revanth Reddy on June 17, 2025, envisaged a comprehensive Cow Protection Policy including establishing Modern Cow Shelters (Goshalas) with adequate space for grazing and free movement. In a laudable directive, a three-member official committee was constituted to conduct an in-depth comprehensive study on all aspects of Cow.

It may be apt to mention here that, recently, when I visited Planets Green Dates County, home to about 50 cows and a beautifully maintained cow shelter, adorned with a charming deity of Lord Krishna I was amazed. The reverence given to Gau Mata and the dedication to spread her profound message were deeply moving. I was awestruck by the serene scenes: cows gracefully moving, calmly feeding on fodder and water, calves suckling affectionately, and a skilled caretaker milking a cow with devotion.

India’s traditional practices centered on cow service in the context of today’s challenges, blend ecology with economy, spirituality with science, and compassion with cultivation.

Prime Minister Modi’s reminder that the Cow is a civilizational symbol is both timeless and timely. To honor the cow is to honor life itself. To care for the cow is to care for creation. She is not just a giver of milk, but a giver of peace, prosperity, purity, and purpose. She is Gomata, the universal mother, the silent teacher, the spiritual companion, and the walking sanctuary of nourishment, purity, and divine grace.

Besides protecting and revering, let us learn from her, and recognize Gau Mata as the ‘Shrine of Compassion, Culture, and Wisdom.’

Celebrating Gau Mata implies honoring timeless heritage, embracing innovative sustainability, and envisioning a future where compassion, culture, science, and spiritual consciousness co-exist harmoniously, inspiring humanity to build kinder, greener, wiser, peaceful, and inclusive world.

(Writer is Secretary of the Center for Brahmin Excellence)