A Balanced, Restraint Approach to Reservations, Law, and Dharma : Vanam Jwala Narasimha Rao

 A Balanced, Restraint Approach to

Reservations, Law, and Dharma

Vanam Jwala Narasimha Rao

The Hans India (01-02-2026)

{Modern caste rigidity is as much a product of social conformity and colonial enumeration as of textual tradition. Democracy did not create caste, but political mobilization around caste identities has undoubtedly sharpened its edges. Therefore, reform must proceed with intellectual honesty, neither romanticizing the past nor Exploiting it. The Spirit of Dharma demands balance} – Editor’s synoptic note

Public Policy in a constitutional democracy, especially in the world’s largest democracy-India, must be guided by two parallel lights, the Spirit of Law and the Spirit of Dharma which are equally important. Law provides structure, enforceability, and institutional legitimacy, whereas, Dharma provides moral balance, proportionality, and social harmony. When both walk hand in hand only, supplementing and complementing each other, justice is not merely delivered, but it is accepted by everyone. Whenever either of them moves alone, friction begins.

The ongoing national debate on reservations, equity frameworks, and caste-linked protections must therefore be revisited not in anger or accusation, but in balance, chronology, and conscience. And I am happy the process had begun in right earnest.

India did not invent social classification in modern times. It inherited layered social realities and inequalities across centuries, and scholarly as well as social debates continue over their causes and accountability, often ending in an ‘Agree to Disagree’ understanding. Fortunately, what the Great Modern India did invent, was a Constitutional Promise, that historical disadvantage would not become permanent destiny.

Reservations were conceived as a perfect corrective instruments, not perpetual entitlements, but as bridges, not destinations; as enablers, not permanent labels. That original intent deserves to be remembered with clarity and calmness as and when drastic changes are conceived to twist the great spirited and collective intent of our leaders.

The journey toward reservations did not begin after Independence. In the late 19^th Century, early Administrative Commissions under colonial rule began recording the structural disadvantages faced by certain communities. By the early 20^th Century, representation debates entered governance frameworks. The Communal Award of 1933 and the Poona Pact that followed altered the course, shifting from separate electorates toward reserved representation within a common electorate. Even then, the moral argument was framed around ‘Purely Temporary Safeguards’ to enable participation, not permanent division.

When India became independent, the Constitution’s framers faced a civilizational challenge of how to heal social fractures without deepening them. The Constitution adopted equality not as sameness, but as equal protection. Thus, the Great Move of special provisions for Scheduled Castes and Scheduled Tribes were incorporated in education, legislatures, and public employment. These were not contradictions of equality but instruments to achieve it. The early percentages were modest. The expectation was progress would gradually reduce dependency on such measures.

Over time, the framework expanded. Other Backward Classes were identified. Economic weakness among non-reserved categories also received recognition. Disability reservations were added. Judicial pronouncements introduced ceilings, exceptions, and doctrines like the creamy layer. Sub-classification debates emerged. The architecture became more complex, and complexity inevitably produces tension.

Yet, complexity alone is not injustice. What matters is whether policy remains periodically reviewed, data-driven, and proportionate. A constitutional democracy cannot allow any system of advantage or disadvantage, whether historical or corrective, to operate on autopilot forever. Eternal penalty breeds resentment. Eternal privilege breeds dependency. Dharma teaches moderation, whereas, constitutionalism teaches review. Both converge on one principle: ‘No Policy should become beyond Question merely because it began with Good Intention.’

In recent public discourse, unfortunately, the tone has often drifted from reform to accusation. Communities are sometimes spoken of collectively as oppressors or beneficiaries without distinction. Voiceless groups are labeled, silent sections are provoked, and reactions are then cited as proof of hostility. This cycle is unhealthy. No democracy remains stable when dialogue becomes denunciation. It must be stated with sobriety that, ‘Social Justice cannot be built on Social Vilification.’ If the purpose of reservations and equity policy is inclusion, then public language must also be inclusive.

To attribute inherited guilt to entire present generations is ‘Neither Lawful nor Dharmic.’ Equally, to deny historical suffering is ‘Neither Honest nor Just.’ Balance demands acknowledgment without accusation. There is also growing public confusion whenever media narratives attribute policy shifts or ideological influence to specific advisors, commentators, or unofficial actors close to power. Such allegations, whether about any advisor, strategist, or influencer, must be treated with restraint unless officially established. Policy debate should remain institutional, not personalized. Democratic maturity requires that arguments be tested on merit, not on presumed authorship.

Another important dimension often overlooked is the philosophical history of social classification itself. Ancient Indian texts speak more often of ‘Varna as Functional Classification’ than ‘Caste as Hereditary Rigidity.’ Interpretations differ across scholars, but it is widely acknowledged that occupational and spiritual classifications were historically more fluid than later social practice made them. Whatever one’s interpretive stance, one thing appears certain is that, scriptural philosophy emphasized duty (dharma the righteousness), conduct, and character more than inherited status. Modern caste rigidity is as much a product of social conformity and colonial enumeration as of textual tradition.

Democracy did not create caste, but political mobilization around caste identities has undoubtedly sharpened its edges. Therefore, reform must proceed with intellectual honesty, neither romanticizing the past nor Exploiting it. The Spirit of Law requires measurable criteria. Reservation policy must therefore undergo periodic empirical audit: Are intended beneficiaries advancing? Is intergenerational uplift occurring? Are benefits reaching the most deprived within categories? Are exclusion filters like creamy layer functioning effectively? Is there leakage, misuse, or certification fraud? Are job-specific merit requirements preserved where essential to public safety and governance?

The Spirit of Dharma demands balance. Support must reach the needy, but must not become an inherited entitlement irrespective of progress. Corrective justice must not become permanent stratification. With generations reaching equality, policy must evolve. Reform shall be fidelity to purpose. Merit and Equity need not be presented as adversaries. Merit without access is privilege and access without competence is fragility. A wise state strengthens both, by improving foundational education, enabling early opportunity, and ensuring that competition at higher levels is fair, transparent, and role-appropriate.

Role sensitivity matters. Different public functions demand different capability profiles. Nuanced frameworks are more just than uniform formulas. Public anger on this subject is understandable, but anger is not a policy instrument. Institutions cannot be guided by outrage cycles. Courts, Commissions, and Legislatures must deliberate calmly. Civil Society must debate responsibly. Media must inform without inflaming. Dharma literature repeatedly emphasizes restraint in judgment. A classical maxim attributed to Manusmrithi states in essence that, justice must be rooted in truth, deliberation, and balance, not impulse.

‘Dharma protects those who protect it.’ The deeper message is not about hierarchy but about responsibility. ‘When fairness is preserved, society is preserved.’ As I had very consciously suggested earlier, reservation policy cannot remain frozen in design. It requires periodic, data-based recalibration, exclusion of the advanced layers within beneficiary groups, and a careful balancing of social justice support with merit safeguards.

The very recent higher-education equity regulations issued by the ‘National Regulator’ particularly their narrow definitional approach to caste discrimination, demonstrate how even well-meant guidelines can generate fresh fault lines if universality and conceptual neutrality are not built into the framework. Significantly, the Supreme Court, while intervening at the threshold stage, has cautioned that, such regulatory formulations must avoid vagueness, social divisiveness, and exclusionary construction, and must align strictly with constitutional equality principles. These developments reinforce one core message that, reform instruments must unite corrective purpose with constitutional precision and societal restraint.

Today, India stands at a stage where neither blind continuation nor abrupt abandonment of reservation policy will serve justice. What is needed is structured review, calibrated reform, and civil restraint. Authorities must lead with transparency and data. Society must respond with maturity and empathy. Communities must resist provocation. Intellectuals must reject absolutism. Policymakers must remember that corrective discrimination was intended as a temporary step toward equality.

Let Law walk with Dharma. Let justice walk with balance. Let reform walk with calmness. And let the national conversation proceed without accusation, without fear, and without permanent labels. Only then will equity become harmony and harmony become strength.

SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-7....Framework of Faith, Foresight, and Leadership In the context of Ritual Ashwa Metha: Vanam Jwala Narasimha Rao

 Framework of Faith, Foresight, and Leadership

In the context of Ritual Ashwa Metha

SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-7

Vanam Jwala Narasimha Rao

To beget dynasty-enriching sons, Emperor Dasharatha decided to perform the Ashwa Metha Yajna, the Horse Ritual, the phase-wise process of which Sage Valmiki described in the Balakanda of the Ramayana. The plan of action was broadly outlined by Vedic Scholars and Ministers of the Royal Court beforehand. Being an intellectual and Conscientious King, Dasharatha conceived the thought to appease the gods in order to beget worthy sons. Promptly, he directed Minister Sumantra to organize a meeting with all the ‘Teachers and Clerics’ without delay. True leadership begins with clarity of intent, when thought turns swiftly into organized action rooted in wisdom rather than impulse.

Accordingly, Sumantra invited Suyajna, Vamadeva, Jabali, Kashyapa, and Sage Vashishta, along with eminent Brahman Vedic Scholars. Dasharatha, in unequivocal words, revealed his mind that was tumultuous and without tranquility. He stated that, as he had no sons, he desired to perform the Ashwa Metha Yajna and sought wise counsel on how his wish might be fulfilled. Everyone expressed happiness and advised the king to provide the paraphernalia and prepare the ritual ground on the northern banks of River Sarayu for the release of the ritual horse. Dasharatha readily agreed. Consultation with the wise before any great venture is the mark of a ruler who values collective conscience over solitary command.

They deliberated on procedural intricacies such as Broad Imperatives, Implications, and Challenges of Implementation as ordained in the scriptures and tradition. ‘Had it been an easy task to conduct this ritual, and without any difficult faults during its performance, then all the kings on earth would have performed it’ was their collective view. Another caution was that deviation from set rules could ruin the performer. In tune with this, Dasharatha requested the elders and experts to ensure that every act of the ritual followed procedure. In every field, from governance to enterprise, the sanctity of process is what safeguards purpose; shortcuts often corrupt both intent and outcome.

King Dasharatha suggested that the Vedic Brahmans be exceedingly cautious and vigilant while performing the ritual, faultless in rendering hymns, disciplined in every canonical detail. The ministers responded positively, assuring him that the ritual would be conducted flawlessly. Dasharatha endorsed all suggestions of Brahman Vedic Scholars and instructed that they be followed. After the meeting, he moved towards his wives, revealing that he was performing the Vedic Ritual to beget sons and asked them to take a vow. Accountability in leadership is not fulfilled by command alone; it extends to sharing purpose with every stakeholder, ensuring unity of faith and action.

Consequent to this, Minister Sumantra detailed the importance of Sage Rishyasringa and requested the king to invite him, for his presence would be auspicious to preside over the contemplated Ashwa Metha Yajna. He narrated an earlier legend of Sage Kashyapa’s son Vibhaandaka and his own son, the renowned Sage Rishyasringa, who lived in the forest, absorbed in spiritual pursuits. In every era, the success of great undertakings depends on choosing the right person for the right purpose. In other words, wisdom is the foundation of effective delegation.

Sumantra further described Rishyasringa’s fame for his celibacy and purity. During that time, there was King Romapada in Anga country. By a lapse in righteousness, a shocking and devastating famine had struck his land. Romapada sought advice from Brahmans and Learned Scholars, who advised that only the arrival of Rishyasringa could end the drought. Thus, the king resolved to bring the sage to his kingdom by all means. Even the mightiest rulers must sometimes bow before virtue to restore balance, because, moral integrity is a force stronger than royal decree.

It was also suggested that once brought, Rishyasringa be honored and married to King Romapada’s daughter Shanta. Sumantra continued narrating how this plan unfolded. The ministers and priests informed the king that Rishyasringa, secluded in study, knew neither men nor women nor worldly pleasures. If beautifully adorned courtesans (A Class of Artists) approached him near his hermitage, he might be tempted to follow them. Romapada agreed, and the plan was instantly executed. The tale subtly reveals that even the purest minds can be influenced by art, beauty, and persuasion, an eternal reminder of the delicate interplay between human vulnerability and divine intent.

The courtesans entered the forest and presented themselves near the hermitage of Rishyasringa. Curious Rishyasringa who never stirred out of his hermitage, casually arrived at that place, saw them, approached, and conversed with them. They sang melodious tunes, and friendship blossomed. ‘Our hermitage is nearby’ said Rishyasringa, ‘and I wish to worship you all.’ They visited his hut, where he revered them as divine beings. When they departed, he felt disturbed and longed for their company. One day, they convinced him to come to Anga, and as soon as he stepped into the kingdom, the rains poured down to everyone’s joy. In that rain lay a profound metaphor, that, when virtue meets worldly awareness, life flourishes; isolation without connection yields only drought of spirit.

king Romapada had gone towards that sage and bowed his head down, and paid respects touching the ground, and offered water customarily with dedication. (The salutation in prostration on the ground is usually performed before Gods or Deities in Reverence. It is called ‘Sashtanga Pranamam’). Later, Princess Shanta was given to Rishyasringa in customary marriage by King Romapada. He lived in Anga kingdom along with his wife Shanta with all his desires fulfilled and also well worshipped. Sumantra completed this narration at this stage. In honoring the learned and recognizing moral worth, society not only earns prosperity but also reaffirms the sacred bond between knowledge and governance.

Then, Dasharatha decided to go personally to Anga to invite Rishyasringa and Shanta to Ayodhya. Meanwhile, Sumantra recounted the prophecy once declared by Sage Sanat Kumara: that Dasharatha, born of the Ikshvaku line, would befriend King Romapada, whose daughter Shanta would wed Rishyasringa, the very sage destined to preside over Dasharatha’s Yajna. (In fact, Shanta was said to be the daughter of Dasharatha but was given to Romapada in adoption, whom Rishyasringa married). Prophecy here mirrors foresight, the capacity to see destiny not as chance but as consequence of purposeful connections and virtuous bonds.

 Sanat Kumara had foretold: ‘Dasharatha will approach King Romapada also known as Chitraratha, and will seek progeny for his dynasty through a Vedic Ritual. Rishyasringa, husband of his daughter Shanta, will preside, and four valorous sons will be born to Dasharatha, enriching the dynasty’s glory.’ Every age awaits leaders who can turn prophecy into purpose, not by superstition but through faith-driven action anchored in righteousness.

Dasharatha resolved to proceed with the plan. Chief Priest Vashishta’s consent was obtained to invite Rishyasringa. The king journeyed with his entourage to Anga. Romapada welcomed him with reverence, informed Rishyasringa of their kinship, and the sage too paid his respects. Respect among equals, when power bows to wisdom and wisdom honors power, creates the harmony every state aspires to.

Dasharatha revealed his desire to perform the Yajna and requested Romapada to send Shanta and Rishyasringa to Ayodhya. Romapada agreed, asking his son-in-law to accompany Dasharatha. Rishyasringa, set forth to Ayodhya with his wife. With a message from Dasharatha through messengers Ayodhya was adorned with festivity, echoed with conch shells and drumbeats. When noble intent journeys home accompanied by virtue and wisdom, every city becomes a celebration of renewal and faith.

Dasharatha and Rishyasringa were received with great honor. Shanta and her husband Rishyasringa, whose presence would soon sanctify the Royal Yajna, the Horse Ritual, resided comfortably in the palace. Thus, in the union of devotion, discipline, and divine purpose, the Framework of Dasharatha’s Ashwa Metha Yajna stood as a timeless testament, that, great destinies are born not merely from ritual, but from righteous resolve and enlightened leadership.

{{PHOTOGRAPHS COURTESY ONE ANONYMOUS RAMA BHAKTA}}

ఖాండవ వన దహనం ..... కృష్ణుడితో కాలింది, మిత్రవింద, నాగ్నజితి, భద్ర, లక్షణల వివాహం ..... శ్రీ మహాభాగవత కథ-70 : వనం జ్వాలా నరసింహారావు

 ఖాండవ వన దహనం

కృష్ణుడితో కాలింది, మిత్రవింద, నాగ్నజితి, భద్ర, లక్షణల వివాహం 

 శ్రీ మహాభాగవత కథ-70

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (26-01-2026)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

ఒకనాడు పాండవులను చూడాలన్న కోరికతో శ్రీకృష్ణుడు సాత్యకితో సహా ఇంద్రప్రస్థ పురానికి వెళ్లాడు. ఆయన్ను చూడగానే, తమ ప్రాణాలు లేచి వచ్చాయా అన్నట్లుగా పాండవులు శ్రీకృష్ణుడిని కౌగలించుకుని సంతోషంతో ఉప్పొంగిపోయారు. శ్రీకృష్ణుడు కూడా పెద్దవారైన ధర్మజుడికి, భీముడికి పాదాభివందనం చేసి, తోటివాడైన ఆర్జునుడిని ఆలింగనం చేసుకుని, చిన్నవారైన నకుల సహదేవులను ఆశీర్వదించాడు. ఇంతలో ద్రౌపదీదేవి వచ్చి, సిగ్గుతో తలవంచుకుని, శ్రీకృష్ణుడికి నమస్కారం చేసింది. పాండవులు సాత్యకిని గౌరవించి ఆసనం మీద కూచోబెట్టారు. కృష్ణుడు మేనత్త కుంతీదేవికి పాదాభివందనం చేశాడు. క్షేమ సమాచారాలు అడిగి తెలుసుకున్నారు.

దుర్యోధనుడు చేసిన అపకారానికి కుంతీదేవి కళ్లవెంట నీళ్లు కారాయి. తాము పడ్డ కష్టాలన్నీ చెప్పుకుంది. కృష్ణుడు అనుక్షణం తమను తలచుకుంటూ తమ కష్టాలు పోగొడుతున్నాడని అన్నది. ఆయన దయ అపారం అన్నది. పూర్వజన్మలో ఎంతో తపస్సు చేయబట్టి ఆయన కరుణ తమకు లభించిందని స్తుతించింది. ధర్మరాజు ప్రార్థించడం వల్ల కృష్ణుడు ఇంద్రప్రస్థ పురంలో కొన్ని నెలలపాటు పాండవుల దగ్గర వుండిపోయాడు.

ఒకనాడు అర్జునుడు కృష్ణుడితో కలిసి అడవికి వేటకు వెళ్లాడు. వేటలో అలసిపోయిన అర్జునుడికి దాహం వేసింది. కృష్ణుడు, ఆయన దప్పిక తీర్చుకోవడానికి యమునానదికి వెళ్లారు. ఆచమనం చేసి తృప్తి తీరా యమున నీరు తాగారు. తరువాత పక్కనే వున్న ఇసుక తిన్నె మీద కూర్చున్నారు. వారికి యమునానది దగ్గర ఒక సుందరీమణి కనిపించింది. ఆమె కడు శోభాయమానంగా వున్నది. శ్రీకృష్ణుడు ఆమె వివరాలను తెలుసుకోవాలనుకున్నాడు. దానికోసం ఆర్జునుడిని పంపాడు ఆమె దగ్గరికి. అర్జునుడు ఆమె వివరాలు అడిగాడు.

సమాధానంగా ఆ సుందరి, తాను సూర్యదేవుడి పుత్రికనని, పేరు కాళింది అని, యమునా నదిలో తన తండ్రి తనకొరకు చక్కటి ఇల్లు కట్టించాడని, దాని మందిరంలో నిలబడి విష్ణువు కొరకు తపస్సు చేస్తున్నానని, విష్ణు అంశ అయిన కృష్ణుడు అక్కడికి వచ్చి తనను వరిస్తాడని తన తండ్రి తనకు చెప్పాడని అంటుంది. ఈ విషయాలను అర్జునుడు కృష్ణుడికి చెప్పగానే, కాళింది మనోభావాన్ని గ్రహించిన ఆయన, ఆమెను రథం మీద ఎక్కించుకుని ధర్మరాజు దగ్గరికి వెళ్లాడు.

పాండవుల కోరిక మేరకు శ్రీకృష్ణుడు విశ్వకర్మని పిలిపించి ఇంద్రప్రస్థ పురాన్ని బహు సుందరంగా మార్చాడు. ఒకనాడు కృష్ణుడు, దేవేంద్రుడి అధీనంలో వున్న ఖాండవ వనాన్ని అగ్నిహోత్రుడికి వ్యాధి నివారణార్థం ఇవ్వాలనుకున్నాడు. ఆర్జునుడిని తీసుకుని తాను రథసారథిగా ఖాండవ వనానికి చేరుకున్నారు. కృష్ణార్జునుల సహాయంతో అగ్నిదేవుడు ఖాండవ వనాన్ని దహించి తన ఆకలి బాధను, రోగ బాధను నివారించుకున్నాడు. అగ్ని దేవుడు సంతోషించి, అర్జునుడికి అక్షయతూణీరమనే అమ్ములపొదిని, అభేద్యమైన కవచాన్ని, గాండీవమనే ధనుస్సును, దివ్యరథాన్ని, తెల్లటి గుర్రాలను ప్రసాదించాడు. దహన సమయంలో రక్షించబడ్డ మయుడు అర్జునుడు చేసిన ఉపకారానికి ఒక విచిత్రమైన, వినూత్నమైన సభను నిర్మించి అతడికి కానుకగా ఇచ్చాడు. ఆ సభలోనే దుర్యోధనుడు అవమానాల పాలైనాడు.

ఆ తరువాత శ్రీకృష్ణుడు ద్వారకానగరం చేరాడు ఒకనాడు. ఒక పుణ్య తిథినాడు కాళిందిని వివాహం చేసుకున్నాడు. కొన్నాళ్లకు మేనత్త కూతురైన మిత్రవిందను స్వయంవర మంటపంలో కృష్ణుడు తన శౌర్యప్రతాపాలతో గెల్చుకున్నాడు. వివాహం చేసుకున్నాడు.

ఇదిలా వుండగా, కోసలదేశ రాజు నగ్నజిత్తు తన కూతురు నాగ్నజితిని వివాహం చేసుకోదలచిన వాడు, బాగా మదించిన ఏడు ఆబోతులను, తన బాహుబలంతో కట్టి పడేయాలని నిబంధన పెట్టాడు. ఇది విని శ్రీకృష్ణుడు కోసలపురానికి వెళ్ళాడు. అతిథి సత్కారాలను అందుకున్నాడు. నాగ్నజితి వివాహానికి తాను విధించిన నిబంధన చెప్పాడు నగ్నజిత్తు. ఆయన చూపించిన వృషభాలను అవలీలగా పట్టుకున్నాడు. తన కుమార్తె నాగ్నజితిని ఇచ్చి వివాహం చేశాడు నగ్నజిత్తు. నూతన దంపతులను రథం ఎక్కించి ద్వారకా నగరానికి సాగనంపాడు. ఆ విధంగా శ్రీకృష్ణుడు నాగ్నజితిని వివాహం చేసుకుని మామగారిచ్చిన ఆభరణాలన్నీ పుచ్చుకుని, సతీసమేతంగా ద్వారకా నగరానికి వచ్చి నాగ్నజితీదేవితో సంతోషంగా గడిపాడు.

శ్రీకృష్ణుడి మేనత్త శ్రుతకీర్తి. ఆమెకు, కేకయ రాజైన ధృతకేతుడికి జన్మించిన భద్ర అనే అమ్మాయిని పెళ్లి చేసుకున్నాడు శ్రీకృష్ణుడు. అదే విధంగా శ్రీకృష్ణుడు తన బలపరాక్రమాలను ప్రదర్శించి, శత్రు రాజులను జయించి, మద్రదేశపు రాజైన బృహత్సేనుడి కూతురు లక్షణను ద్వారకకు తీసుకు వచ్చి వివాహమాడాడు.

ఈ విధంగా రుక్మిణి, జాంబవతి, సత్యభామ, కాళింది, మిత్రవింద, నాగ్నజితి, భద్ర, లక్షణ అనే సద్గుణ సౌశీల్యవతులు శ్రీకృష్ణుడికి అష్ట భార్యలుగా ప్రసిద్ధి చెందారు. ఆ తరువాత నరకాసురుడిని సంహరించి ఆయన బంధించిన రోహిణి మొదలైన పదహారు వేలమంది కన్యలను పెళ్లి చేసుకున్నాడు.                      

          (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

Radha Saptami and Astronomical Insights .... Veda Vyasa and Potanna Shrimad Bhagavatam : Vanam Jwala Narasimha Rao

 Radha Saptami and Astronomical Insights

Veda Vyasa and Potanna Shrimad Bhagavatam

Vanam Jwala Narasimha Rao

Radha Saptami marks the sacred occasion on which Surya Narayana is worshipped not merely as a source of light, but as the very embodiment of time, motion, and cosmic order. In the Bharatiya (Indian) Tradition, this reverence is never isolated from knowledge, because ritual and understanding move together. It is precisely this integration that Maharshi Veda Vyasa accomplished in Shrimad Bhagavatam, where astronomy is not presented as abstraction, but transformed into living narrative, making cosmic principles accessible to human comprehension.

The distinct greatness of Maharshi Veda Vyasa is that, he transformed astronomy into stories, comprehensible to human life, envisioned time as sons, the axis as Dhruva, motion as a kingdom, and stability as a cosmic realm as the eternal legacy bestowed upon humanity in his great Shri Madhbaghavatam. In the modern era, Padmashri Garikipati Narasimha Rao in his most interesting and celebrated discourses, touching every aspect of ancient literature, in his inimitable style, provided an amazing interpretation, asserting that, within the traditions of Purana, Astronomy, and Philosophy, there exist clear and strong foundations on these perspectives.

In this context, the remarkable fact-based astronomical insights incorporated by Bummera Potanna in his Telugu Shrimad Bhagavatam are extremely fascinating. The annual movement of the Sun at the center of the universe is described as UTTARAYANA, DAKSHINAYANA, and VISHUVA, signifying Sun’s apparent movements to northward (UTTARAYANA) and southward (DAKSHINAYANA). Sun’s apparent movement is slower, resulting in longer days and shorter nights in UTTARAYANA. In DAKSHINAYANA, the movement is faster, leading to shorter days and longer nights. During VISHUVA (Equinox), day and nights are equal, with no increase or decrease.

When the Sun enters the zodiac signs of Aries (Mesha) and Libra (Tula), day and nights are equal in duration. From the day following the Sun’s entry into Aries, daylight gradually increases while night decreases day by day. As the Sun enters Taurus, Gemini, Cancer, Leo, and Virgo, each month witnesses an incremental increase of one Ghadi in daytime and a corresponding decrease in nighttime. Conversely, when the Sun enters Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces, each month sees a reduction of one Ghadi in daytime and an increase in nighttime.

The Sun, riding upon his chariot, takes one full day and night to complete a circuit around the Manasottara Mountain, which has a circumference of 98,51,00, 000 Yojanas. To the east of Manasottara lies Devadhani the city of Indra, to the south is Samyamani the city of Yama, to the west is Nimlochani the city of Varuna, and to the north lies Vibhavari the city of the Moon. In accordance with the visible movement of the celestial wheel, morning, midday, sunset, and night come into being. Sunrise and Sunset serve as causes for activity and rest in living beings.

While traveling from the city of Indra to the city of Yama, the Sun traverses a distance of 2,37,75,000 Yojanas in fifteen Ghadis. From Yama’s city he proceeds to Varuna’s city, and from there to Soma’s city. Thus, moving along with the Moon, Planets, and Stars, the only Single Wheel called the Year, of the Sun’s Chariot possesses Twelve Spokes, Six Rims, and Three Hubs. Thus. this single-wheeled chariot travels a distance of 3,408,000 Yojanas in the span of one Muhurta.

Mount Meru, the Polar Center located at the middle of the Earth, functions as the Axle of the Sun’s Chariot. The Puranas describe the Sun as revolving around this Axle and Dhruva Loka exists there, thus carrying a profound astronomical implication. The Sun revolving around Meru symbolically conveys the Earth’s rotation around its own axis. Dhruva star remains fixed above Mount Meru. The surrounding constellations appear to revolve around it. This is a direct astronomical observation. Since Dhruva does not move, it is called ‘The Immovable One.’ The principle that stability is the foundation of cosmic motion is expressed in the Puranas as well.

The winds bound to the Sun’s Chariot regulate the flow of life across the worlds. These winds influence the movement of clouds, rainfall, and changes in temperature. The Puranas clearly state that celestial forces exert a direct influence on physical life. The constellations that revolve around the Sun signify divisions of time. The movement of stars itself constitutes time. Time is not an independent entity, and motion itself is time.

Maharshi Veda Vyasa conveyed this subtle principle through the form of Puranic narrative. Puranas are not tales meant for ignorance. They are metaphors for knowledge. This is the marvel of the Indian intellect, which made cosmic principles comprehensible even to the common person without knowledge of mathematics. Thus, the story of Dhruva also stands as an answer to fundamental questions such as what supports time, how cosmic motion occurs, and why stability is essential. In Vyasa Maharshi’s vision, a Purana is the axis that sustains time. Vyasa shaped this principle of Dhruva into a narrative. That is the eternal legacy he has bestowed upon humanity.

Jyeshtha, Shatabhisha, Agastya, Yama, Agarak (the Mars), Shani (the Saturn), Guru (the Jupiter), Ravi (the Sun), Shukra (the Venus), Chandra (the Moon), the Ashwini deities, Budha (the Mercury), Rahu, Ketu, rest of all the stars, and in the heart Narayana, is the divine body of Pundarikaksha who is composed of all deities. This Shinshu Mara chakra is very sacred, and hence its form that shines in this astrological form should be praised saying ‘Vandanam, Vandanam’ (Salutations, Salutations).

Below the Sun, at a distance of ten thousand Yojanas, the planet Rahu, the lowest among demons and is not fit for immortality, exists in a reverse path. The diameter of the solar sphere has a spread of ten thousand Yojanas. The diameter of the Lunar Sphere is 12000 Yojanas. During certain times, Rahu completely covers either the solar sphere or the lunar sphere. Seeing that, the people living on the Earth say that an eclipse has occurred. Fearing that Vishnu’s Sudarshana Chakra may come, Rahu leaves the eclipse within five or six Ghadis. Below Rahu, at a distance of ten thousand yojanas, Pisachas and Rakshasas remain serving, while Yakshas and ghosts and spirits move about. Below the region where Yakshas, ghosts, and spirits move, there exists the cloud sphere. This moves along with the wind. Below the cloud sphere exists the Earth sphere.

Bhagavata by Vedavyasa and its faithful rendering into Telugu by Bummera Potanna, explains such wonderful, interesting, astronomical matters briefly, beautifully, and in a manner easily understandable to all. It begins with the verse the meaning of which is that, the creation, sustenance, and dissolution of the universe are established only by that Supreme Being. Creation itself comes into existence only because of the existence of the Supreme Being.

Shrimad Bhagavata is the essence of the story of Lord Mahavishnu and his incarnations, discoursed by Sage Suta. The Universe has only one Supreme Being, who alone performs the acts of Creation, Stabilization, and Destruction (Srushti, Sthiti, Laya) in the form of Brahma, Vishnu, and Shiva. The Lord Vishnu who took 21 incarnations such as Sri Rama, Sri Krishna, Vamana, Narasimha etc. granted auspiciousness to all. The next and 22^nd incarnation ‘Kalki’ is said to be due at the end of Kali Yuga, to be born to a Brahmin named Vishnu Yasha.

Vedavyasa and Potanna narrated the complete history of these incarnations in the Bhagavata text of twelve skandhas (parts). Vedavyasa made his son Shuka Maharshi to study it in its entirety, and he narrated it to King Parikshit. Even if the Vedas are read a thousand times, liberation may not be obtained, but either by reading or by merely hearing Bhagavata, liberation is attained. On the sacred occasion of Radha Saptami, Sage Vyasa’s vision of the axis of time and the vast expanse of astronomical knowledge stands par excellence, supreme and outstanding, for discerning followers of Sanatana Dharma.

(PHOTOS COURTESY RAMA BHAKTA JOGESH)

SOCIEITES PROSPER FROM PRESERVATION OF DIGNITY NOT BY DISTRIBUTION OF WEALTH: TRIJATA’S STORY By Vanam Jwala Narasimha Rao

 SOCIEITES PROSPER FROM PRESERVATION OF DIGNITY

NOT BY DISTRIBUTION OF WEALTH: TRIJATA’S STORY

Vanam Jwala Narasimha Rao

The Hans India (25-01-2026)

              {{In a world where assistance often creates silent hierarchies between the giver and the receiver, Rama’s approach stands apart. He recognized poverty without romanticizing it, acknowledged weakness without exploiting it, and offered support without humiliation}}-Editor’s Synoptic Note

The Supreme Court’s recent observation on January 21, 2026, regarding “Distribution of State Largesse to individuals at a large scale which is different from investing it in public welfare schemes, and questioning governments, why there was no dedicated diversion of revenue surplus for developmental purposes” prompted me to recapitulate an interesting story in Valmiki Ramayana and in its faithful rendering in ‘Telugu Mandaram’ by Andhra Valmiki Vasudasa Swamy.

Lord Rama before leaving for forests with his wife Sita Devi, instructed his brother Lakshmana who was also to accompany him that, all his wealth must be distributed carefully, among the needy only, and by thus, honoring every worthy soul, like Brahmanas, Vedic Scholars, Servants, Students, Ascetics, Dependents etc. Rama adored and adorned Suyajna son of Vasishta with precious ornaments and valuables. Agastya and Kausika with generous gifts were honored. To gratify their father’s long-standing charioteer, Chitraratha he gave gifts. Lakshmana distributed wealth and remaining riches accordingly. Rama ensured that no one associated with him felt abandoned. True leadership departs only after securing the wellbeing of all.

Meanwhile, by divine ordinance, a Brahmin named Trijata happened to be residing in the city of Ayodhya at that time. Andhra Valmiki Vavilikolanu Subbarau, in his timeless Ramayana Mandaram, narrated this episode so vividly that its true essence can be grasped only by reading it in full. Trijata lived in utter poverty. He did not even possess a plough. His body was unclean, his nails long and hardened like sickles used for cutting fruits. He had taken up to ‘Unchavṛtti,’ living by gleaning grains, a specific ancient practice of austerity or a method of livelihood in Hinduism.

‘Gleaning’ literally refers to the practice of subsisting only upon the stray grains of corn or seeds that have dropped on the ground around barns or threshing floors, rather than actively harvesting or begging for food. He wandered through forests all day, immersed in destitution. Having grown extremely old, he could not walk steadily and moved about swaying. Born in the Garga lineage, he struggled with great difficulty to protect his devoted wife and young children. Owing to prolonged poverty, his body appeared emaciated and decayed, resembling a worm-eaten frame.

His ‘Pativrata Wife’ filled with concern, offered him counsel. She advised him to abandon his digging tools and go to seek the Darshana of Sri Ramachandra, asking him to state humbly that he was a poor man burdened with wife and children.

‘Pativrata’ refers to a concept in Hinduism describing a wife's supreme loyalty, devotion, and fidelity to her husband, viewing him as a divine figure (Paramatma), and dedicating her mind, body, and speech to his service, embodying chastity, and unwavering commitment, like legendary figures such as Sita or Savitri. It signified an ideal of marital devotion, but interpretations vary, focusing on deep emotional connection and commitment rather than mere subservience. 

She assured Trijata that the righteous and compassionate Rama would certainly grant some assistance. Accepting her words, Trijata attempted to conceal the tears in his tattered garment but failed. Just as he was, he set out for Rama’s residence. Though poor in sustenance, his ascetic radiance, earned through penance and comparable to that of Angiirasa and Bhrugu, ensured that no one obstructed him. Moreover, Sri Rama had already issued a command that no visitor should be stopped from entering up to the fifth inner chamber of the palace. Thus, Trijata passed through unhindered. Reaching the presence of Sri Rama, Trijata humbly submitted that he was an exceedingly poor Brahmin, burdened with wife and many children, living by Unchavṛtti, and sought compassion.

For sustaining the body and protecting the family, a householder may acquire wealth through means not forbidden by Sastra. Since accepting gifts was included among Brahmin duties, it was not prohibited. Further, Trijata’s request, made solely for bodily maintenance and family protection, was therefore not sinful. Though a Brahmin should neither hoard wealth nor habitually beg for it, Manu enjoins that aged parents, a devoted wife, and tender children must be protected, even by undertaking a hundred tasks if necessary. Hence, Trijata’s appeal was not improper. Kuchela (Srikrishna’s childhood friend) was cited as an example of restraint, yet necessity justified Trijata’s supplication.

Seeing that such an aged ascetic had been compelled to seek assistance for the sake of his family, Rama resolved to test his spiritual power and at the same time remove the ‘blemish of begging.’

Addressing Trijata as a noble soul, He stated that there were still thousands of cows in the royal herds awaiting donation. He directed that a stick be taken and hurled toward the herd, declaring that all the cows lying between the point where it fell, and His (Rama) presence, would be granted, and asked that physical strength be displayed.

Trijata tightened the frayed ends of his hanging garment so that they would not slip. Holding the stick firmly in his right hand, placing his feet securely, clenching his teeth, and summoning all his life force, he spun the staff and hurled it forcefully toward the cattle. Although Sri Rama had already resolved in His heart to bestow all the cows, He wished to reveal the ‘Brahmin’s hidden potency.’ His words were not spoken in mockery, nor did they cause Trijata any pain. By requiring effort, Sri Rama ‘transformed the act of charity into earned merit,’ thereby removing the stigma of solicitation.

The stick hurled by the Brahmin flew past the cow herds grazing near the Sarayu River and fell close to the bulls beyond. Overcome with affection, Sri Rama embraced the foremost of Brahmins. He instructed the cowherds to drive all the cows grazing along the banks of the Sarayu to Trijata’s hermitage and release them there. Sri Rama then sought forgiveness, explaining that although Trijata’s body was weakened by age and lack of nourishment, the words spoken were intended only to reveal his divine brilliance to all and were uttered in gentle sport, not to deny the gift of cows.

Rama further declared that, royal wealth existed solely for the protection of needy including Brahmins, but not for personal enjoyment, and even if it were entirely bestowed upon exalted souls such as Trijata, it would only bring renown and joy. In response, Trijata stated that, he had no attachment to wealth. He blessed Sri Rama with fame, strength, joy, and incomparable happiness, and departed with his wife and the cows to his hermitage.

Thus, Rama’s conduct unfolds and perfectly reveals leadership grounded in compassion, and Sita’s silent participation sanctifies every act. In an age driven by haste and self-interest, this episode teaches that true change must first be just, inclusive, and humane.

The episode of Trijata, when viewed in a contemporary light, offers a timeless lesson in how compassion must be exercised without diminishing dignity. Rama did not merely give charity, and instead, he restored self-respect. By transforming alms into effort, and need into opportunity, he ensured that the recipient remained a participant, not a dependent.

In a world where assistance often creates silent hierarchies between the giver and the receiver, Rama’s approach stands apart. He recognized poverty without romanticizing it, acknowledged weakness without exploiting it, and offered support without humiliation. The Trijata episode thus becomes more than an act of generosity. It becomes a template for ethical leadership, where responsibility is shouldered by the strong, effort is honored in the weak, and compassion uplifts without condescension.

In every age, societies prosper not merely by the distribution of wealth, but by the preservation of dignity. When public generosity degenerates into competitive promises rather than moral commitment, and when ‘Ramarajya’ is invoked endlessly in speech but abandoned in practice, the spirit of Rama’s compassion is reduced to slogan rather than governance. (PHOTOS COURTESY RAMA BHAKTA JOGESH)

A Quiet, Unsettling Study of Integrity Under Pressure ..... (Taskaree: The Smuggler's Web on Netflix) : Vanam Jwala Narasimha Rao

 A Quiet, Unsettling Study of Integrity Under Pressure

(Taskaree: The Smuggler's Web on Netflix)

Vanam Jwala Narasimha Rao

(January 23, 2026)

‘Taskaree: The Smuggler’s Web Series’ (January 14, 2026 release on Netflix) watched by me and my wife on my daughter Kinnera’s suggestion, in appearance as a crime thriller, messages how integrity erodes under pressure, corruption seduces rather than threatens, and how honest individuals can fall to persistent personal temptation. The series places gold smuggling through Mumabi Airport at its core, not merely as an illegal activity, but as a sophisticated psychological game between smugglers and officers. The real conflict is not between law and crime, but between conscience and compromise.

The central idea of Taskaree is deceptively simple. Smugglers do not break systems. They bend people. Episodes (directed by either Neeraj Pandey, or Raghav M Jairath, or BA Fida, written by Vipul K Rawal, Neeraj Pandey) explores a variation of this idea, showing how Customs Officers in Airports, tasked with protecting national interest, are approached, and tempted. The smugglers operate with intelligence not with brute force. They observe weaknesses such as financial stress, ego, loneliness, professional frustration, family pressure of officers. Corruption was depicted only subtly.

Characteristically, Taskaree presents Customs Officials as deeply human, competent, disciplined, and aware of their responsibilities, but are also vulnerable. Some officers stand firm, refusing bribes despite repeated lures. Their honesty however, is not portrayed as heroic glamour. It is lonely. It comes with personal cost, missed opportunities, financial strain, tense family relationships, and professional isolation. The series shows how corruption rarely begins with greed, but it begins with justification in its own way.

The brilliance lies in how Taskaree shows honesty and dishonesty coexisting within the same individual, long before any visible crime is committed. The smugglers too are not loud or theatrical. They are calm, polite, and disturbingly reasonable. They understand that force invites resistance, but temptation invites participation. They study officers like chess pieces, never rushing a move, never pushing too hard. When an officer refuses, they retreat politely, only to return later under different circumstances. The series subtly suggests that smuggling survives not because of weak laws, but because human beings are predictable under pressure.

For officers who spend years enforcing the law with modest salaries and high responsibility, gold represents a shortcut to stability. The show never justifies accepting bribes, but it forces the viewer to understand why the offer is tempting. The most powerful and tragic curve in the series belongs to the character Prakash Kumar (Anurag Sinha) an IRS Officer, regarded as the best and most principled officer; disciplined, respected, and appears immune to compromise. Early episodes almost position him as a moral anchor, the proof that integrity can survive. Prakash does not fall suddenly. He resisted. But over time, isolation, professional fatigue, subtle manipulation, and the quiet belief that he is smarter than the system begin to take hold. When he is finally caught, it does not feel triumphant. It feels tragic.

Fall of Prakash serves as the series’ central warning that, if even the best can fall, no one is untouchable. The series portrays his corruption self-deception rather betrayal. Taskaree does not offer comforting conclusions about justice. Some corrupt officers are caught, but others are not. Some honest officers are rewarded and many are sidelined. The system is shown as reactive, not omnipotent. Enforcement depends on individuals, and individuals are flawed. This realism gives the series its emotional weight. The final episodes do not resolve corruption, but they expose it. The message is clear that, systems survive, but integrity depends on personal vigilance.

The first Episode, ‘Customs Vs Popat’: Amid mounting pressure to curb smuggling at Mumabi Airport, IRS Officer Prakash Kumar takes charge and ends Customs Superintendent Arjun Meena’s (Syed Emraan Anwar Hashmi) suspension so that he can lead the team. Thus, the series opens inside the disciplined yet pressured world of Customs Enforcement. Officers are shown as professionals, but also as men with families, financial limits, and silent anxieties. Gold smuggling is introduced not as spectacle, but as an invisible current flowing through airports and ports. Smugglers are depicted as watching, learning, and waiting. Officers, some idealistic, some cautious, some quietly frustrated are seen on the screen. Among them stands Prakash, respected for his integrity and methodical work.

In the second Episode titled ‘Bada Choudhary’ Arjun forms his A-Team with formerly suspended officers, Meena as the strategist, Mitali Kamat (Amruta Khanvilkar) as specialist in tracking high-value goods, and Ravinder Gujjar (Nandish Sandhu), as the fearless and principled muscle. Prakash tasks them with taking down the Bada Choudhary (Sharad Kelkar) Syndicate. Smugglers begin their engagement with familiarity not bribes, such as casual conversations, shared spaces, small favors. The officers sense something, but nothing is explicit enough to report. Honesty is shown as a conscious effort. Prakash notices these shifts but believes discipline alone can hold the line. Gold seizures occur, reminding everyone of the stakes.  

In ‘The Priya Story’ in third Episode, caught smuggling gold by Arjun, flight attendant Priya Khubchandani (Zoya Afroz) goes undercover for him. The ‘World Customs Conference’ offers a chance to trap the smugglers. This episode marks the first moral slip. One officer, burdened by personal pressure, rationalizes a small compromise. Meanwhile, honest officers begin to feel isolated. Their refusal brings no reward, only suspicion and stalled growth. Prakash remains upright, but cracks begin to show as he shoulders increasing responsibility.

In the fourth Episode, ‘Operation Longshot’ the customs team mounts a large-scale sting to intercept gold smugglers converging on Mumbai. Bada Choudhary senses something wrong. In fact, by then, corruption has become procedural. Some officers actively assist smuggling, others remain silent. The system continues to function, but hollowed from within. Honest officers are sidelined, and are subtly labeled ‘difficult.’ Enforcement appears successful on paper, but reality says otherwise. The episode highlights how corruption thrives not through rebellion, but through accommodation.

The Fifth Episode ‘Hum Coin Hain’ centers on Prakash. Long resistant, he now stands at the crossroads. In a sudden twist, Prakash is sent to Bangkok where he meets Bada Choudhary. The offer made to Prakash is not crude. Instead, it appeals to logic, experience, and entitlement. He convinces himself he can control the outcome. Once he crosses the line, even slightly, the shift is immediate. The smugglers gain confidence. Others follow his lead. Meanwhile, the search of a suspect’s home leads the officers to a troubling incident.

In the sixth Episode ‘Darr Ka Dhanda’ the Choudhary Syndicate strikes back with violence and intimidation against the Customs Officers and Ravinder’s reckless move drags him deeper into trouble. Pressure mounts. Surveillance intensifies. Those who once felt safe now in panic. Trust collapses. Prakash struggles to maintain control, but the very intelligence that protected him now traps him. Honest officers watch silently. The smugglers retreat, leaving compromised officers exposed. Loyalty proves one-sided.

In the seventh and final Episode ‘Kahani Khatam’ Arjun gets crucial information from Shrikant Saxena (Virendra Saxena). As the syndicate tries one final gold smuggling run, the Officer Arjun stops them despite Prakash supporting the smugglers. The final episode avoids drama and embraces truth. Prakash is caught, not as a villain, but as a warning. His reputation collapses faster than his career. The system moves on, largely unchanged. Some honest officers remain, bruised but intact. Others resign themselves to survival over ideals. Smuggling continues, altered but alive.

Taskaree is a powerful meditation on the fragile balance between honesty and dishonesty, survival and integrity, duty, and desire. Through the world of Customs Officers and Gold Smuggling, it reveals how corruption rarely begins with greed, but it begins with pressure, justification, and silence. Smugglers succeed not by breaking laws, but by bending people. Hence, integrity is not permanent. Some officers choose honesty and pay its price. Others choose survival and live with consequence.

(PHOTOGRAPHS COURTESY INTERNET GOOGLE SEARCH)