Monday, February 2, 2026

Ashwa Medha, the Sacred Prelude to Putrakameshti ...... SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-8 : Vanam Jwala Narasimha Rao

 Ashwa Medha, the Sacred Prelude to Putrakameshti

SIMPLIFIED AND FAITHFUL RENDERING OF THE ADI KAVYA-8

Vanam Jwala Narasimha Rao

Dasharatha, who wished to beget progeny to sustain his royal lineage, desired to perform the Vedic Horse Ritual, the Ashva Medha Yajna. He requested the Rishyasringa to conduct it on his behalf. In accordance with Rishyasringa’s requirements and following the hierarchy of ritual priorities, Dasharatha instructed Minister Sumantra to invite eminent Vedic Scholars and ritual conductors like Suyajna, Vaamadeva, Jabali, Kashyapa, and the venerable Vashishta, along with learned Brahmans. When they arrived, the king received them with reverence, offering worship and reaffirming his noble intention. In this sacred yearning for continuity through rightful means lies the eternal human quest to blend personal desire with cosmic order, a lesson still relevant to leaders who seek legacy without violating dharma.

Dasharatha outlined the plan of action to his officials: releasing the ritual horse, guarded by valiant men and accompanied by teachers on its journey; selecting the ritual site on the northern banks of the Sarayu River; and performing peace invocations as prescribed in scriptures and tradition. All ministers responded with commitment and promptly began executing their duties phase by phase. Such collective discipline and unity of purpose in governance, rooted in sacred duty rather than personal gain, reflects the coordination that any righteous administration must uphold even today.

After a full year, when spring returned, Dasharatha entered the grand ritual hall. Having completed all preliminary rites during the preceding year, he became eligible to perform the final act. He greeted Vashishta with humility and requested him to shoulder the sacred responsibility. Vashishta then summoned learned Brahman Scholars, skilled architects, construction supervisors, carpenters, sculptors, earth-diggers, accountants, and performers. Each was briefed on their responsibilities with meticulous precision. In this blending of intellect, art, and devotion lies a timeless model of integrated leadership, where no task is small and no participant insignificant, a harmony modern institutions often seek yet seldom achieve.

For performing the Vedic Ritual, a vast area was identified as prescribed in architectural science, with provision for constructing the Homa Kund, the altar of fire, at its center. The space was kept open to the sky so that the fragrant vapors of ghee and sandalwood offerings could ascend heavenward. Around the sacred fire, large sheds were erected for thousands of participants and observers. Mammoth kitchens and dining halls were built to feed everyone for the entire duration of the ritual. The idea that heaven must be open to receive human aspiration reminds us even today that true spiritual or civic undertakings must be transparent, inclusive, and unroofed from the limits of selfishness.

To accommodate the Brahmans, hundreds of sanctified houses were built, furnished with ample food and drink. Separate arrangements were made for city dwellers and visiting kings, including stables for horses and elephants, and provisions for soldiers. Vashishta emphasized that guests must be treated with utmost respect and that all castes and classes should be honored alike. The ritual, he insisted, must be organized without negligence. Everyone collectively accepted his directives with humility. This emphasis on equality and restraint in conduct stands as a moral compass for modern societies, reminding that dignity and discipline, not dominance, are the true marks of civilization.

Sumantra was specially entrusted with the protocol of inviting righteous kings from across the earth and all people of the four orders; Brahmans, Kshatriyas, Vaishyas, and Shudras; honoring each alike. He was instructed to personally invite King Janaka of Mithila and the King of Kashi, both cherished allies of Dasharatha. The virtuous King of Kekaya, Dasharatha’s father-in-law, was to receive special attention. Others included Romapada of Anga, Kosala King Bhanumanta, Magadha King Praptijna, and rulers of Sindhu, Sauvira, Saurashtra, and the southern kingdoms. Sumantra dispatched illustrious envoys and himself set out to invite the most eminent guests. This act of inviting equals from distant realms reflects the essence of cooperative coexistence, an early echo of today’s diplomacy and inter-state collaboration grounded in mutual respect.

When all preparations were complete, artisans reported to Vashishta that the works were accomplished. Many kings arrived bearing precious gems as gifts for Dasharatha. Vashishta then advised the king to proceed to the ritual site. On an auspicious day, under a favorable constellation, Dasharatha entered the sacred hall as directed by Rishyasringa and Vashishta. The adherence to cosmic timing, the alignment of human will with universal rhythm, symbolizes a harmony that modern man, in his race against time, too often forgets to honor.

Vashishta, accompanied by Rishyasringa and Eminent Brahmans, entered the ritual hall first. Dasharatha and his queens undertook the sacred vows. Meanwhile, the ritual horse returned unharmed. The Ashvamedha commenced under Rishyasringa’s direction. A year earlier, the decorated horse was released with the royal insignia, challenging any king to capture it and face Dasharatha’s might. The unchallenged return of the horse mirrors the peace that prevails when power is acknowledged but not abused, a truth as vital in modern statecraft as in ancient kingship.

Had anyone seized the horse, a war would have ensued. Since it returned unopposed, Dasharatha’s valor and authority stood vindicated. The Vedic rituals were performed by learned Rithviks with scriptural precision. After performing the Pravargya and Upasada rites, other subsidiary rituals followed as ordained. Such fidelity to process underscores that true strength arises from discipline and adherence to law, whether in spiritual pursuit or governance.

The Savana Rituals followed at dawn, noon, and evening, with offerings to Indra and other deities. Rishyasringa and the Scholars chanted Sama Veda Hymns, invoking celestial blessings. The sacred recitations echoed like waves of cosmic order. This rhythmic invocation of divine harmony reminds us that civilization, too, thrives on cadence, between faith and reason, duty and compassion, silence, and sound.

During the intervals between rituals, Brahmans and scholars debated intellectual themes. When it was time to erect the wooden ritual posts (Yupa Sthambhas), they used select woods, six each of Bilwa, Khadira, Parnina, one Sleshmaataka, and two Devadaaru, twenty-one in all, each twenty-one cubits high, sheathed in gold and radiant like the seven sages of the heavens; Atri, Angiirasa, Pulastya, Pulaha, Kratu, Mariichi, and Vasishta. These luminous pillars stand as metaphors for enduring values, each generation must raise its own posts of virtue, scholarship, and sacrifice to hold aloft the structure of society.

The Altar, shaped like Garuda, the eagle of Vishnu, was layered with eighteen tiers of sacred bricks, threefold larger than ordinary Altars. Three hundred animals and the ritual horse, were tied to the Yupa Sthambhas for sacrifices. Queen Kausalya circumambulated the horse reverently, symbolically sacrificing it with three knives and residing near it overnight in ritual purity. This symbolism of sacrifice invites reflection: in every age, progress demands surrender, not of life, but of ego, luxury, and complacency, for a higher moral cause.

The priests prepared and offered the horse’s remains as prescribed. Dasharatha inhaled the sanctified smoke, a gesture of oneness with the ritual spirit. The ceremony continued for three days, following the Kalpa Sutras and Brahmanas, including the Chatuhstoma, Ukthyam, and Atiratra Rituals, and later Abhijit, Vishwajit, and Aptoryaama Rituals. Dasharatha donated vast lands to the priests. Charity that flows from gratitude rather than vanity ennobles both giver and receiver, a reminder to modern society that wealth finds purpose only when shared for collective good.

Finally, Dasharatha sought Rishyasringa’s counsel regarding continuation of his lineage. The sage advised the Putrakameshti Yajna, assuring him of four sons who would bring glory to the Ikshvaku Dynasty. Thus, the great Ashva Medha not only sanctified Dasharatha’s yearning for progeny but also reaffirmed the eternal law that, every rightful desire, when aligned with righteousness, becomes a seed for cosmic balance. From the ashes of sacrifice emerged the dawn of fulfillment, a truth echoing through all ages: that legacy is born not of possession, but of surrender to dharma and devotion to purpose.

{Photographs courtesy an anonymous Rama Bhakta}

 

PROFESSIONS, CHECKERED CAREER, AND LESSONS-ONE (From Librarian to CPRO to CM KCR) ... A Journey from Khangi School to Center for Excellence : Vanam Jwala Narasimha Rao

 PROFESSIONS, CHECKERED CAREER, AND LESSONS-ONE

(From Librarian to CPRO to CM KCR)

A Journey from Khangi School to

Center for Excellence

Vanam Jwala Narasimha Rao

{Prefatory Note

These reflections arise from close observation and lived experience during a defining phase in the history of Telangana. They are offered with deep respect for Kalvakuntla Chandrashekhar Rao—a leader of rare intellectual depth, political courage, and unwavering commitment to the idea of Telangana. What follows is not merely recollection, but an attempt to record how vision, resolve, and governance converged to shape a people’s destiny.

While this narrative draws upon a professional journey that spans eleven organizations and multiple institutional settings, it consciously begins with the final and most consequential phase of that journey. A brief reference to my academic formation is included at the outset only to provide essential context, before the account moves directly into the concluding chapter of my professional life.}

MY ACADEMIC CAREER

I am now 78 years old and volunteered to be the ‘Secretary, Center for Brahmin Excellence (CBE),’ an institution that was born out of a deep understanding of the need to preserve, nurture, and contemporize a community by sustaining and strengthening its vast intellectual capital. This role, at this stage of my life, is not merely an assignment but a continuation of a lifelong engagement with learning, people, and purpose.

I was born on August 8, 1948, in a remote village Vanam Vari Krishnapuram, located in Mudigonda Mandal of Khammam District in present-day Telangana. Having born and brought up there, I spent my early childhood in an orthodox family, and received early education in the same village surrounded by Communist Party dominated villages. Thus, I imbibed a mix of ‘Socialist and Spiritual Ideologies’ and learnt lessons in ‘Humanism.’ My early life was shaped by simplicity, limited resources, and the quiet strength of rural values, which later became an enduring foundation for my personal and professional journey.

Since my late school days itself, and especially, after completion of bachelor degree studies, as I spent three years in my village engaging in Agriculture, Village Development, and Field Level Politics, I was ‘in quest of meaningful and acceptable Governance’ having witnessed the plight and exploitation of rural illiterate by Village Land Lords. Inadvertently, in my journey I had come across several Political Administrators, Public and Civil Servants, that included Legislators, Ministers, Chief Ministers, Chief Secretaries, Principal Secretaries etc. in some of whom I found few answers.

The Best ‘Thrilling and Cherishing Learning Experience of my Life’ was, my generation’s Pre-Primary, Primary, Higher Secondary School and College Education six-seven decades ago. I received my primary education in my native village. In Fact, inspiration for my writing this series came from my Grandchildren, in the hope that one day they evince keen interest, read them, and in the process, may be benefited to decide on what is worth emulating from the past. My Basic Education commenced in 1951, when I was three-year-old, in a ‘Khangi’ school, the ‘present day preschool’ kind of setup, though the teaching methodology and content differed a lot.

A characteristic style of discipline was inculcated to kids at that formative stage which seems to be absent these days. Memorizing and writing Telugu Alphabets, Numerals, Basic Mathematics like Addition, Subtraction, Tables, Multiplication, Days in a week, Months in Lunar Calendar Year, names of 60 Lunar Calendar Years, Star Signs, Seasons etc. were taught by an elderly knowledgeable person in the village, on his own volition, and not really for money. ‘Pedda Bala Shiksha’ considered as ‘Children Encyclopedia’ in the Telugu language, that covered literature, arts, culture, morals, games, mythology, and science was the source for the content.

Next year by advancing my date of birth by one year to be eligible for admission in First Class, I was put in the Local Single Teacher Government Primary School which was located in a Hut till it was moved to new (Small) buildings. That single Teacher whom I can never forget taught us to think everything with ‘Common Sense’ first. After fifth class, for sixth to eleventh class or Higher Secondary Class (HSC), my parents admitted me in Rickab-Bazar High School in Khammam Town. 

Thus, for my High School Studies and later for Pre-University Course, I moved to Khammam, which marked my first step away from the comfort of familiar surroundings and into a wider world of aspiration and challenge. Subsequently, I pursued my undergraduate studies (First year in SR and BGNR Government College, Khammam and last two years in New Science College, Hyderabad) at Osmania University, earning a BSc degree with Mathematics, Physics, and Chemistry as my subjects.

Being a student in the Higher Secondary School, was a ‘Lifelong Experience’ and every teacher taught to cherish forever. The standards were so high then, that, securing second and first-class marks was considered to be very difficult. Nevertheless, in HSC examination I passed in Higher Second Class. It was an ‘All-Round Development’ or developing us in multiple aspects, like physical, intellectual, emotional, and social. This type of all-round development was aimed at helping students become well-rounded and able to function effectively in all aspects of their life. Grateful to my School and to every Teacher by name.  

I was a School First student in my Higher Secondary Certificate in 1962, but ended up with third class and compartmental in PUC and BSc respectively. Even in my Nagpur University PG (MA Public Administration), I could secure only third class. I was never a ‘Brilliant Student.’ However, I secured University Second Rank in my Bachelor of Library and Information Science in 1974. I will brief them later.

Unlike present day 10+2 Schooling and College it was 11+1 Schooling and College then. It was one year Pre-University Course (PUC) in place of present two-year Intermediate. After HSC with Telugu Medium of Instruction, I enrolled in PUC with Mathematics, Physics and Chemistry as optional subjects, English, Telugu as languages and ‘General Studies’ as special subject in SR and BGNR Government College in Khammam, affiliated to Osmania University, with English as Medium of Instruction. SR and BGNR College, was the first college that was established in Khammam initially as a private college in 1956. 

Switching from Telugu to English Medium was slightly difficult, but quickly I adjusted. The methodology of teaching too was unique. Telugu, English, General Knowledge were taught to all the optional groups’ (MPC, BPC, Commerce, Economics and Geography) students in combined sessions. Physics and Chemistry subjects were taught commonly for MPC and BPC students. Mathematics was taught for only MPC students. Poetry, Prose, and Grammar (Conjugation of Verb etc.) were taught in English subject. Teaching staff consisted of Lecturers, Tutors, and Demonstrators.

Having secured only third division in PUC, and ineligible to get seat in Engineering Course, I took admission in the ‘Three Year Degree Bachelor of Science (BSc) Course’ with Mathematics, Physics and Chemistry as optional subjects; English, Telugu as languages; and General Studies, a ‘Broad-Based Approach’ subject that covered the whole gamut of science and humanities in brief. ‘First Year was Rest year’ as no University Examinations were held at the end of first year to go to second year. First one year of my degree study was in Khammam College and last two years in Hyderabad, New Science College.     

It was only after completion of second year University Examination was conducted in languages and General Studies, and at the end of final year for the optional subjects. For languages there were four papers two for each subject, and for optional subjects ten papers, three for each subject, and four in Physics, the extra being Modern Physics, to be cleared in one go. No holiday in between two examinations except for Sunday.

We had to memorize three years study for the final examination and two years study for Languages, and General Studies. Semester System and rest days between paper and paper, making it easy to remember was unknown to us. High Reputation New Science College under the leadership of C Sudarshan an eminent academician as the founder Principal, as well as SR and BGNR College, had the best teaching staff.

I secured second division in Languages and General Studies and appeared for final year examinations during April-May 1966, when my actual age was just seventeen and half years, but half-way-through withdrew. As I was propelled and engaged in village politics, I did not appear for the Supplementary exams also, and it was only in March 1968 I was able to clear Mathematics and Physics and later Chemistry in September. A compartmental graduate I am!!! My academic journey continued with a postgraduate degree in Public Administration from Nagpur University.

On completion of my Graduation in September 1968, married in April 1969, spent about three years in rural environment, among ‘Communist Friends-Relatives’ from neighboring villages, and engaged primarily in agriculture, as well as ‘Local Politics marred by Insinuations, Threats, and Casteism’ my interest turned towards studies once again, desiring to complete Post Graduation (PG). By then I was also vexed with village politics, that often took the form of murders, police camps in the villages, police harassment of innocent opposition cadre, hooliganism etc.

I applied for MSc (Mathematics) in Nagpur University and obtained the seat. With the intimation that classes commenced, I went to Nagpur, and on the very first day of attending the MSc Mathematics Class, as I listened to the lectures, I was completely lost, since I could not understand a single bit of what was explained. The Mathematics I studied in my BSc in Osmania University in Hyderabad, three years before, had no connection whatsoever, with the MSc Mathematics in Nagpur University. I quickly realized that I do not suit to the course.

By taking help from a Telugu friend and fellow student, I went to the nearby ‘University Library Building’ in North Ambazari Road, met Head of Public Administration Department Professor VS Murthy (a Telugu Person) and secured seat in the MA (Public Administration) course. Thus, I changed over from ‘Science to the Humanities’ a completely new experience, which I admired lifelong.

During my two years of studies in Nagpur, I hardly stayed there, but whenever I was in Nagpur, I spent most of my time in the library, generally reading Karl Marx’s books or books related to communism. I came to know about ‘Encyclopedia Britannica’ in that Library only. Our professors included illustrious and remarkable professors, VS Murthy, NGS Kini, Deshpande, Dave, and Kulkarni. Kini taught Political Sociology, Murthy taught Public Administration, and Deshpande taught Local Self-Government.

Compared to the large batch of first year, in the second year we were just 14, and were socializing outside the classroom more frequently. Discussions on contemporary politics, often bit seriously was the interesting part of my Nagpur Studies. The venue, when I was in Nagpur, invariably was my room, where, even the other classmates, including Girls unhesitatingly, were visiting. The star attraction was always Arun Upadhyaya, who was a highly influenced person then and continues to be now, with his attractive Red Colored ‘Triumph’ Car with a white top, and double carburetors.

MA Public Administration’ provided me an intense and profound insight in to value system, imperatives, implications, and essentiality to ensure quality life to an ordinary person and affluent alike. That was how the fundamental principles of Public Administration were precisely, concisely, and comprehensively taught to us, by Professor VS Murthy who hailed from erstwhile Andhra Pradesh State. He had a unique style of his own in teaching his subject. None of us ever missed his classes, because of the enormous interest he created with his typical way of imparting knowledge, dovetailing syllabus part appropriately with current affairs, by contextualizing.

Professor VS Murthy always discussed contemporary politics, social developments, and many other interesting topics. He had an unwavering admiration for Indira Gandhi, while NGS Kini had intense animosity toward her. Both of them would passionately discuss contemporary politics in class. The conceptual framework of ‘In quest of meaningful and acceptable Governance’ time and again has been lingering in my mind, as a disciple student of Professor Murthy.  In fact, he was utmost happy, even happier than me, when I was drafted to work with Governor Kumud Ben Joshi and with Chief Minister Dr M Channa Reddy.

In addition to Professor VS Murthy, another distinguished and illustrious Teacher, Professor NGS Kini, who taught us Political Sociology enthused me a lot. Though both possessed conflicting ideologies (Views), they were very affectionate to me and always liked my interest of ‘Quest for knowledge of Administration.’ While, Professor Kini, always seriously decried my interest in Marxism, Professor Murthy, encouraged my responses on Indira Gandhi’s style of functioning. Those were the days when she was fighting the political battle with powerful Syndicate Group in Congress Party during VV Giri Election as President.

When I was leaving the Nagpur University after my studies, Professor Kini called me to his house and affectionately counseled me that, if I continue with the Marxism Path, one day I would be ‘in streets’ with none to support, and guided me to disconnect with it. I followed his advice in ‘Letter and Spirit’ all along my life. On the other hand, Professor Murthy gave me a Great ‘Testimonial’ incorporating an ideal and thought-provoking phrase, that, ‘Task Accomplishment and Target Fulfillment is more important to Jwala, than conforming to Rules and Regulations.’ Since that time, I have always been honestly self-assessing whether I could rise to his expectations.

Always I endeavored to be involved in the ‘Decision Making Process’ irrespective of my level in the hierarchy wherever I worked: Qualified Librarian in a School, Project (Administrative) Officer Chetana headed by Governor, PRO to Chief Minister Dr M Chenna Reddy, Senior Manager of Handicrafts Development Corporation, Faculty and Additional Director Dr MCR HRD Institute, Regional Director of Centre for Media Studies, Lead Partner and Advisor 108 Emergency Response Services, Consultant Health Management Institute, finally as Chief Public Relations Officer to first Telangana Chief Minister K Chandrashekhar Rao.

I sincerely believed that, prioritizing ‘Task Accomplishment and Target Fulfillment’ would lead to more ‘Efficient and Effective outcomes’ and minimal bureaucratic red tape. I also believed that, it encouraged innovative solutions and flexibility, allowing administrators to adapt to changing circumstances and find the best methods to achieve goals. As part of ‘Goal-Oriented Approach’ my focus in the ‘Decision Making Process’ was to ensure public resources were used to achieve tangible benefits for society, if necessary, through shortcuts, subject to accepted policies and procedures. ‘Public Interest’ was of more concern to me, whether I actively participated or participated passively in the decision-making process.

I never hesitated to dissent either openly or subtly to the ‘Ultimate Decision Maker Boss.’ I have been consciously aware that, ‘Task Accomplishment and Target Fulfillment’ though crucial, balancing this with adherence to rules and regulations for legality, procedures, and public trust is also correspondingly important. A balanced approach ensures that goals are met without compromising the foundational principles of governance. The whole idea is, Public Administration and Governance presupposes, come what may, that, ‘Task Accomplishment and Target Fulfillment’ needs to be pursued vigorously, though with a balanced approach.

When I was in Nagpur my complete focus was on studies, and spending time in Library for subject reference material. Village politics from which by then, I did not detach completely, due to few compulsions, time and again propelled me to visit Khammam and my village. Heart of Hearts, I was in a dispute of choosing between politics and job as of then. But something best was stored for me and hence preferred the latter. The PG Examinations were completed in March 1971. Confident that I would pass, I left Nagpur until the results were announced, when I had been there to collect necessary original certificates deposited in the University Department of Public Administration. 

During my first job as Librarian, I got admission in Bachelor of Library Science in Osmania University, to acquire professional qualification, during 1973-74. Though I was a student at Osmania University earlier too, I was not actually studied on campus. I pursued my degree at New Science College. Studying on the university campus itself was a unique thrill, and being at the Arts College building was an even greater one. After a couple of days of classes at the Arts College, we were shifted to the University Library building.

Followed by a Bachelor of Library Science (BLibSc) degree from Osmania University. Each stage of education added not only formal qualifications but also clarity of thought, discipline, and an appreciation for structured learning. My career and professional life began even before I did my B Lib Sc, as a ‘Graduate Librarian’ between 1971 and 1974, serving at the Government Junior College, Yellandu, and later at Khammam Shanti Nagar High School.

Sunday, February 1, 2026

సత్యభామతో కలిసి నరకాసురుడిని వధించిన శ్రీకృష్ణుడు ..... పారిజాతాపహరణం ...... శ్రీ మహాభాగవత కథ-71 : వనం జ్వాలా నరసింహారావు

 సత్యభామతో కలిసి నరకాసురుడిని వధించిన శ్రీకృష్ణుడు

పారిజాతాపహరణం

శ్రీ మహాభాగవత కథ-71

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (2-2-2026)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా మతినై

భూదేవి ప్రియపుత్రుడైన నరకాసురుడు స్వర్గ లోకం వెళ్లి, అమరుల స్థానమైన మణిపర్వతాన్ని స్వాధీనం చేసుకున్నాడు. వరుణ ఛత్రాన్ని, అదితిదేవి కుండలాలను తీసుకుపోయాడు. ఇంద్రుడు నరకుడి దురాగతాన్ని కృష్ణుడికి మనవి చేసుకున్నాడు. వెంటనే గరుడ వాహనం ఎక్కి నరకాసురుడిని సంహరించడానికి బయల్దేరాడు కృష్ణుడు. ఆ సమయంలో, కృష్ణుడి భార్య సత్యభామాదేవి ఆయన్నో కోరిక కోరింది. ఆయన రణకౌశలాన్ని చూడాలని కుతూహలంగా వుందనీ, కాబట్టి తనను ఆయన వెంట యుద్ధ రంగానికి తీసుకుపోమ్మనీ, తాను ఆయన శౌర్య ప్రతాపాలను కళ్లారా చూసి, ద్వారకకు వచ్చి తన సవతులందరికి వివరిస్తానని అన్నది.

సుందర సుకుమారమైన సత్యభామ రణరంగానికి రావడం తగదని, భయంకరమైన యుద్ధ భూమిలో ఏనుగుల ఘీంకార నినాదాలు, గుర్రాల గిట్టల పెనుధూళి,  శత్రువుల బాణపరంపరలు, సైన్య సమూహాలు వుంటాయని కాబట్టి ఆమెని ఇంటివద్దనే వుండమని అన్నాడు కృష్ణుడు. అప్పుడు సత్యభామ కృష్ణుడు వుండగా తనకు భయం లేదని ఆయనతో వస్తానని అంటుంది ఈ విధంగా:

ఉ: దానవులైన నేమి? మఱి దైత్యసమూహములైన నేమి? నీ

మానిత బాహు దుర్గముల మాటున నుండగ నేమి శంక? నీ

తో నరుదెంతు నంచు గరతోయజముల్‌ ముకుళించి మ్రొక్కె న

మ్మానిని, దన్ను భర్త బహుమాన పురస్సరదృష్టి జూడగన్         

ఇలా అంటూ తనకు మొక్కిన సత్యభామను లేవనెత్తి, తనతో గరుడ వాహనాన్ని ఎక్కించాడు. ఆకాశమార్గంలో ప్రయాణం చేసి నరకుడి రాజధానైన ప్రాగ్జ్యోతిషపురం చేరాడు. దాని చుట్టూ అయిదు శత్రు దుర్భేద్యమైన దుర్గాలున్నాయి. అదనంగా మురాసురుడు ప్రాగ్జ్యోతిషపురం చుట్టూ పాశాలు కట్టి మరో కొత్త దుర్గం నిర్మించాడు. శ్రీకృష్ణుడు తన గదతో గిరి దుర్గాలను ముక్కముక్కలు చేశాడు. శస్త్రదుర్గాలను విడగొట్టాడు తన బాణాలతో. సుదర్శన చక్ర ప్రయోగంతో వాయు దుర్గాలను, జల దుర్గాలను, అగ్ని దుర్గాలను నేలమట్టం చేశాడు. మురుడు ఏర్పాటు చేసిన ప్రచ్ఛన్న పాశాలను ఖడ్గంతో తుంచేశాడు. నరకాసురుడి కోటగోడను గదతో పగలగొట్టాడు. తన పాంచజన్యాన్ని గట్టిగా పూరించాడు. మురాసురుడు ఆ శంఖధ్వని విన్నాడు. శ్రీకృష్ణుడిని చూసి మండిపడి, ఆయన్ను సమీపించాడు. తన శూలాన్ని గరుడిమీద ప్రయోగించాడు.

మురాసురుడు వేసిన శూలాన్ని కృష్ణుడు విరిచి పారేశాడు. వాడైన బాణాలను అతడిమీద ప్రయోగించాడు. రాక్షసుడు రెచ్చిపోవడం చూసి తన చక్రాయుధంతో మురాసురుడి అయిదు తలలు నరికివేశాడు. మురాసురుడు నీటిలో పడిపోయాడు. ఇది చూసి, మురాసురుడి ఏడుగురు కొడుకులు కృష్ణుడి మీదికి యుద్ధానికి వచ్చారు. వారందరినీ సంహరించాడు కృష్ణుడు. నరకాసురుడు నీటి నుండి బయటకొచ్చి మల్లీ యుద్ధభూమికి తరలి వచ్చాడు. సత్యభామా సహితుడై వున్న శ్రీకృష్ణుడిని తేరిపార చూశాడు. వెంటనే యుద్ధానికి దిగాడు. నరకాసురుడిని చూసిన సత్యభామ కృష్ణుడి ముందు నిలబడింది ఇలా:

శా: వేణిం జొల్లెము వెట్టి సంఘటిత నీవీబంధయై భూషణ

శ్రేణిం దాల్చి ముఖేందుమండల మరీచీజాలముల్‌ పర్వఁగాఁ

బాణిం బయ్యెదఁ జక్కగాఁ దుఱిమి శుంభద్వీరసంరంభయై

యేణీలోచన లేచి నిల్చెఁ దన ప్రాణేశాగ్ర భాగంబునన్

సత్యభామ శౌర్యాన్ని చూసి శ్రీకృష్ణుడు సరస వచనాలు పలుకుతూ, తన ధనస్సును సత్యభామ చేతికిచ్చాడు. ఆ విల్లు అందుకున్నది సత్యభామ. ఆమెలో రణోత్సాహం పెల్లుబికింది. ధనుష్ టంకారం చేసింది. నారి ప్రయోగించింది. ఆమె యుద్ధం చూడ ముచ్చటగా వుంది. వీర, శృంగార రసాలను ఒకే సమయంలో ప్రదర్శిస్తూ ఒక ఆటగా యుద్ధం చేయసాగింది. ఆమె ధనుస్సు నుండి వెలువడుతున్న బాణ సమూహంతో శత్రువులను హతమారుస్తూ చక్కగా యుద్ధం చేస్తోంది. అప్పుడామె ప్రదర్శిస్తున్న రణకౌశలం అతి రమ్యంగా వుందీ విధంగా,

శా: జ్యా వల్లీధ్వని గర్జనంబుగ, సురల్‌ సారంగయూథంబుగా;

నా విల్లింద్రశరాసనంబుగ, సరోజాక్షుండు మేఘంబుగాఁ,

దా విద్యుల్లతభంగి నింతి సురజిద్దావాగ్ని మగ్నంబుగాఁ

బ్రావృట్కాలము సేసె బాణచయ మంభశ్శీకరశ్రేణిగాన్

సత్యభామ చేస్తున్న యుద్ధంలో ఆమె హావభావాలు శ్రీకృష్ణుడికి శృంగారరసాన్ని, నరకాసురుడికి వీరరసాన్ని చూపించాయి. సత్యభామ కురిపిస్తున్న బాణ వర్షం కృష్ణుడికి ఎనలేని సంతోషాన్ని కలగచేస్తే, నరకాసురుడికి మహారోషాన్ని కలిగించింది. సత్యభామ ధాటికి రాక్షస వీరులంతా నరకాసురుడి మాటున దాగారు. సైన్యమంతా కకావికలై పోయింది. అప్పుడు కృష్ణుడు సత్యభామ శౌర్యప్రతాపాలు చూసి సంతోషించాడు. ఆమెనిక యుద్ధం నుండి విరమింపచేయాలని ఇలా అన్నాడు:

క: కొమ్మా! దానవ నాథుని, కొమ్మాహవమునకుఁ దొలఁగె గురువిజయముఁ గై

కొమ్మా! మెచ్చితి నిచ్చెదఁ, గొమ్మాభరణములు నీవు గోరిన వెల్లన్

కృష్ణుడు సత్యభామను ఎంతగానో గౌరవించి, ఆమె చేతి నుండి ధనస్సును తీసుకున్నాడు. ఆ తరువాత నరకాసురుడి యోధుల మీద శతఘ్ని అనే దివ్యాస్త్రాన్ని ప్రయోగించాడు. తన బాణ ప్రయోగంతో గుర్రాలను నేలకూల్చాడు. ఆయన ధాటికి ఆగలేక నరకుడి సైన్యమంతా ప్రాగ్జ్యోతిషపురంలోకి పారిపోయింది. నరకాసురుడు అప్పుడు పట్టపుటేనుగునెక్కి వచ్చి కృష్ణుడితో యుద్ధం చేయడానికి సిద్ధపడ్డాడు. శ్రీకృష్ణుడి మీద శూలాయుదాన్ని ప్రయోగించబోయాడు. శ్రీకృష్ణుడు తన సుదర్శన చక్రంతో నరకాసురుడి శిరస్సును ఖండించి వేశాడు. తన తల్లి భూదేవిని ఆక్షేపిస్తూ, నరకాసురుడు యుద్ధభూమ్మీద పడిపోయాడు. శ్రీకృష్ణుడి విజయవార్త విన్న భూదేవి అక్కడికి వచ్చి, శ్రీకృష్ణుడికి కానుకలిచ్చి, ఆయన్ను స్తోత్రం చేసింది. ఆమె కోరినట్లే నరకాసురుడి కుమారుడైన భగదత్తుడికి సర్వ సంపదలు ప్రసాదించాడు.

ఆ తరువాత శ్రీకృష్ణుడు నరకాసురుడి అంతఃపురంలోకి ప్రవేశించాడు. ఆయన చెరలో వున్న పదహారు వేల మంది రాజకన్యలను చూశాడు. శ్రీకృష్ణుడి దివ్యమంగళ స్వరూపాన్ని వారు కూడా చూశారు. ఆయనే తమ ప్రాణనాథుడని తలపోశారు. శ్రీకృష్ణుడిని తమలో తామే రకరకాలుగా అభివర్ణించుకున్నారు. ఎవరికివారే శ్రీకృష్ణుడు తనవాడే అని మురిసిపోయారు. శ్రీకృష్ణుడిని పతిగా భావించి తన్మయత్వం చెందారు. ఆ పదహారు వేల మంది రాజకన్యలను చెర విడిపించి, సగౌరవంగా ద్వారకానగారానికి పంపించాడు శ్రీకృష్ణుడు.

ఆ తరువాత భూదేవి ఇచ్చిన కుండలాలను తీసుకుని స్వర్గలోకానికి సత్యాసమేతంగా బయల్దేరాడు. అమరావతీ నగరం చేరుకున్నాడు. అదితీదేవి మందిరానికి వెళ్లి ఆమెకు ఆనందం కలిగించాడు. దేవేంద్రుడు తన భార్యైన శచీదేవితో కలిసి శ్రీకృష్ణుడిని, సత్యభామను గౌరవించి, సత్కరించారు. నందనవనంలో తిరుగుతూ అక్కుడున్న పారిజాతవృక్షాన్ని సత్యభామ కోరిక మీద పెళ్లగించి గరుత్మంతుడి మీద పెట్టాడు. తిరుగు ప్రయాణంలో ఇంద్రుడు అడ్డుపడి పారిజాత వృక్షాన్ని విడిచిపెట్టమని, లేకపోతే యుద్ధం చేస్తానని అన్నాడు. యుద్ధానికి తలపడ్డాడు. ఆయననూ, దేవతలనూ ఓడించి పారిజాతంతో, సత్యభామతో ద్వారకకు వెళ్లాడు. సత్యభామతో విహరించే సుందరోద్యానవనంలో అ అపారిజాతాన్ని నాటించాడు.

నరకాసురుడి దగ్గరనుండి తెచ్చిన పదహారువేల మంది రాకుమార్తెలకు పదహారు వేల మేడలను నిర్మించి ఇచ్చాడు. సకల సదుపాయాలను సమకూర్చాడు వారికి. ఒక సుముహూర్తంలో పదహారు వేల రూపాలు ధరించి శ్రీకృష్ణుడు, వారి-వారి ఇండ్లలో అందరినీ శాస్త్రోక్తంగా వివాహమాడాడు. ఎవరికీ ఏమాత్రం తక్కువ చేయకుండా, ఉత్తమ గృహస్తుడిగా, తన ధర్మాన్ని నిర్వహిస్తూ, శ్రీకృష్ణుడు తాను రమిస్తూ, వారిని రమింపచేశాడు. పదహారువేల మంది భార్యలు శ్రీకృష్ణుడిని అత్యంత భక్తి భావంతో సేవించారు.        

(బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)