Unprincipled Defections by Lawmakers define the Theatre of Politics: Vanam Jwala Narasimha Rao

 Unprincipled Defections by Lawmakers

Define the Theatre of Politics

(A Confessional Expose in the Comedy of Comics)

Vanam Jwala Narasimha Rao

The Hans India (21-09-2025)

{The recent BRS defections, viewed against the backdrop of similar episodes a decade ago, which once again exposed the weakness of the system in protecting the voters’ mandate also expose the continuity of opportunism and offer an opportunity to break the cycle)-Editor’s Synoptic Note

Defections by BRS Legislators like ‘Two sides of Same Coin’ highlight inadequacies of legal and political mechanisms and the erosion of people’s mandate. Voters elect their representatives as part of a collective platform, ideology, and leadership, not anticipating midstream shifts of loyalty. Yet defectors exploit loopholes, delay disqualification process, or seek protection under ruling party patronage. In this vacuum, concept of ‘Socio-Political Boycott’ among ‘Well-Meaningful Idealogues’ emerges as a moral corrective, reminding democracy of its deeper ethical foundations.

BRS working president KT Rama Rao challenged defected BRS MLAs to resign and recontest, Chief Minister Revanth Reddy maintained silence, defectors claimed before the Speaker they still belong to BRS, and PCC President Mahesh Kumar Goud openly admitted they joined Congress for a ‘Good Cause.’

KTR also described the defectors as ‘Trampled upon People's Aspirations and Betrayed the Trust placed in them.’ He further castigated Rahul Gandhi of staying silent on the mass defections in Telangana. Each of these contradictory confessions reflects the ‘Theatre of Politics’ as ‘Big Political Jokes and Comedy of Comics.’ Similar Comics were enacted post 2014 and 2018 Assembly Elections.

The Supreme Court directed the Assembly Speaker to decide on defectors’ disqualification petitions within three months. This, once again put the ‘Anti-Defection Law’ under scrutiny and into the spotlight. The public, more intelligent than political managers and manipulators, is observing carefully, weighing events, and will give its verdict at the right time. This is the resilience of Indian democracy.  

Defections are not new to Telangana’s political landscape. In the formative years of TRS, many Congress and TDP legislators crossed over, citing the Telangana cause and the emotional appeal of strengthening the statehood movement, but equally guided by personal calculation in anticipation of future expectations.

After state formation, ‘Orchestrated Loyalties Switching’ under the pretext that, the TRS Government had meagre majority in the House, set the tone for defections in Telangana.

Decade ago, defections into TRS were tolerated and even tacitly endorsed, by public opinion, because they were seen as contributing factor to a larger collective aspiration, existence of Telangana, and strengthening the state. But the same indulgence was undesirable to be extended further, till today, when defections are plainly transactional and devoid of any higher principle.

For instance, TRS quizzically continued to attract MLAs from across parties even when it had comfortable majority after 2018 elections. MLAs elected on ticket from different political parties queued for joining TRS, ostensibly for a political reunion and polarization, often prompted by TRS. They openly stated that, they were fascinated to CM KCR, his Government, and welfare and development. Fair Enough.

Another critical angle in 2019 was, two thirds MLAs elected on Congress Party symbol decided to form a separate group and approached the Speaker to recognize them for merger with TRS Legislature Party. By and irrational logic and law, the Speaker was left with no option except to concede their request!!! It was however, ridiculous to say that, such a move shall not attract ‘Anti-Defection Law’ provisions. It is always debatable, especially in the context of the then Telangana High Court observation. What happened later is Part of History.   

Today similar story is being played in a fine-tuned chorus by defected BRS MLAs. Defections out of BRS to the ruling Congress are explained in the language of political pragmatism, despite the underlying motivation remains strikingly similar: self-interest and personal opportunity wrapped in public justification. BRS legislators openly issued statements that they would like to work under the leadership of CM Revanth Reddy for development of their constituencies. Fair Enough.

History shows defections are not unique to Telangana. Since 1967, governments across states, from Charan Singh in UP to Namboodiripad in Kerala, rose and fell through defections. Eventually it has become an incessant process. While some realignments genuinely reflected ideological shifts, most were opportunistic. The fundamental aim of the ‘Anti-Defection Law’ was to curb unprincipled defections while allowing scope for genuine ideological mergers. But process delays and loopholes have blunted its effect.  It is incorrect to say that every defection is either unprincipled or genuine.

The Anti-Defection Law of 1985 (In the Tenth Schedule), through the 52^nd Amendment, which essentially seeks to provide safety measures to the government as well as the opposition against unpredictability of shifting allegiance, failed in achieving its purpose. There is also an apprehension that, the Law while deterring defections might lead to suppression of dissent in political parties. Interpreting the ‘Anti-Defection Law’ may differ from expert to expert. Mere Constitutional Provisions unless otherwise supported by well laid conventions, practices and past experiences have no value. As a matter of fact, despite prevalence of defections, many developed democracies have not enacted anti-defection law to restrict floor crossing.  

The Second Administrative Reforms Commission, in its report ‘Ethics in Governance’ noted that ‘Defection has long been a Malaise of Indian Political Life.’ The report further notes that ‘there is no doubt that permitting defection in any form or context is a travesty of ethics in politics.’ The National Commission to Review the Working of the Constitution recommended that, ‘the power to decide on questions of disqualification on ground of defection should vest in the ‘Election Commission of India’ (ECI) instead of in the Chairman or Speaker of the House concerned. Debatable.

It is in this context concept of ‘Socio-Political Boycott’ merits serious reflection, as a collective refusal by civil society, media, and citizenry to legitimize defectors. Public events, community honors, and even day-to-day recognition can serve as arenas for non-cooperation, signaling that betrayal of mandate is a form of moral corruption. Unlike the slow grind of legal remedies, such ‘Socio-Political Sanction’ is immediate, visible, and resonates deeply in a society where honor and recognition matter as much as office.  

In Indian society, from time immemorial, order survived for centuries through unwritten codes such as religious, caste, customary obligations, and binding acceptance of elders’ decisions. None of these were statutes in the legal sense, but bonds beyond the reach of formal law. They were conventions that held communities together. Similarly, democracy must be seen not merely as a political system but essentially as ‘Social-Moral Discipline’ something akin to a sacred faith, a ritual, and a higher stream beyond law. If conventions of public disapproval existed, no honors, no felicitations, no social recognition for defectors. Then the incentive to betray voters would diminish. Honor in society matters as much as office in politics. 

The inference that emerges is not that, legal remedies be abandoned. Legal remedies alone cannot address malice of defections. They must be supplemented and complemented with moral sanctions. Defectors flourish and ‘Go Scot-Free’ because institutions delay and society adjusts. Instead, if society were to respond with quiet but firm non-cooperation, such as, no garlands, no felicitations, no invitations, then, the message would be unmistakable that, power obtained through betrayal of mandate is power without dignity.  

The recent BRS defections, viewed against the backdrop of similar episodes a decade ago, which once again exposed the weakness of the system in protecting the voters’ mandate also expose the continuity of opportunism and offer an opportunity to break the cycle. A democratic culture that prizes loyalty to voters over loyalty to ruling dispensations and expediency, can only be nurtured not only through Constitutional Law but also equally through the Living Conscience of the People, by whatever name it may be called by experts.

The Anti-Defection Law exists, but exists only in namesake, because delays and loopholes blunt its effect. In such a setting, ‘Socio-Political Boycott’ emerges as a ‘Social-Moral Discipline.’

Society with ‘Righteous Indignation’ emerging out of anger and moral outrage, would eventually evolve its own checks. For ‘Democratic Integrity, Honesty, and Trust’ let Law Makers choose between power through defection or respect without defection.

Introduction of the Author (Jwala) of ‘Democracy and Governance Through Lens and Blurred Glasses’ By Venkat Parsa

 Introduction of the Author of

‘Democracy and Governance

Through Lens and Blurred Glasses’

By Venkat Parsa

(Venkat Parsa is a seasoned Indian Journalist and Author with a deep understanding of Indian Politics. Known for his thorough research and compelling narratives, Parsa has authored books on prominent political figures, including a biography of former Prime Minister PV Narasimha Rao. His work offers a perspective on the evolving political landscape of India)

In an era marked by political transitions and frequent uncertainties, questions relating to Democracy and Governance acquire renewed urgency. How can institutions remain resilient? How can governance systems be made more responsive to citizens’ needs? Democracy, in its essence, signifies rule by the people. Governance, on the other hand, embodies the functioning of institutions through processes that are transparent, accountable, and participatory, while upholding the Rule of Law and safeguarding Human Rights.

Democracy and Governance are not abstract notions; they have a direct bearing on the lives of people. Their effectiveness lies in improving quality of life and ensuring equal access to opportunities. In this framework, strong and independent institutions play a central role. They provide the structure within which democratic practices are translated into tangible outcomes. It is precisely here that the reflections in this book assume importance.

Vanam Jwala Narasimha Rao, widely known simply as Jwala among his colleagues, friends, and readers, brings to this discourse an unusual blend of practical experience in governance and intellectual engagement with democracy. His latest book, Democracy and Governance Through Lens and Blurred Glasses, compiles decades of his writings, offering insights that are both analytical and experiential.

The strength of Jwala’s perspective lies in his long association with government institutions at senior levels. Over nearly four decades, he has worked across diverse domains of governance, rural development, public administration, human resource training, public relations, media studies, information systems, emergency response, and health management. This exposure has given him a first-hand understanding of how governance mechanisms function, where they succeed, and where they fall short.

From 1986 to 1989, he served as Project Officer of Chetana, a rural development initiative headed by the then Governor of Andhra Pradesh, Kumudben Joshi. Later, as Public Relations Officer to Chief Minister Dr M. Channa Reddy (1989–1990), he acquired an insider’s perspective on the interface between governance and public communication. His nine-year stint as Senior Faculty and Additional Director at Dr MCR HRD Institute further deepened his engagement with administrative reforms and training of government officials.

Jwala’s career also extended into specialized assignments: Senior Manager (PR) in the State Handicrafts Corporation, Director at the Centre for Media Studies, Consultant at the Health Management and Research Institute, and Adviser to the Public-Private Partnership of 108 Emergency Response Services. His role at the Centre for Good Governance, particularly in Right to Information, reflects his sustained engagement with transparency and accountability measures.

Perhaps the most challenging and significant phase of his career was his decade-long service as Chief Public Relations Officer (CPRO) to Telangana’s first Chief Minister, K Chandrashekhar Rao, from 2014 to 2023. This unique responsibility demanded balancing government communication, public expectations, and media scrutiny during the formative years of a new state. It gave Jwala a ringside view of the processes and pressures of governance in real time.

Beyond his professional career, Jwala has distinguished himself as a prolific writer and public intellectual. With over 3,000 published articles in English and Telugu newspapers and journals, and nearly 3,000 posts on his blog (jwalamusings.blogspot.com), which has attracted more than seven lakh readers, he has consistently engaged with contemporary issues of democracy, governance, and society. His wide travels across Asia, Europe, and the United States have also broadened his outlook, allowing comparative perspectives to inform his writings.

This book is, therefore, not a mere collection of essays. It is a reflective journey into the strengths and weaknesses of democratic governance, seen through the eyes of someone who has lived and worked within the system. While deeply rooted in the Indian context, Jwala’s insights resonate more widely, as they touch upon universal themes of accountability, transparency, and citizen participation.

Having personally known Jwala for over four decades, I can attest that his approach to issues has always been marked by sincerity, objectivity, and a willingness to question. The merit of this book lies not in praise for its author, but in the depth of engagement with the subject it presents. Readers will find here not only observations but also a record of lived experience that underscores the urgent need for responsive governance.

In times when public expectations are rising and demands for accountability are growing louder, reflections such as these acquire special significance. They remind us that administrative reforms are not merely technical exercises, but democratic imperatives. This volume, by drawing upon Jwala’s professional insights and intellectual reflections, makes a timely and meaningful contribution to the ongoing debate on Democracy and Governance.

If only readers comprehend the author’s thought process as it evolved chronologically over time, and apply the values of democracy and governance in their own lives, not necessarily in their entirety, but whenever situations demand, it can enrich not only personal conduct but also extend to the larger benefit of the community.

Venkat Parsa

Senior Journalist, New Delhi

A Chronicle of Democracy, A Companion in Governance : Perspective of a Master Trainer on Journey of a Visionary by MP Sethy on Jwala Book

 A Chronicle of Democracy, A Companion in Governance

Perspective of a Master Trainer on Journey of a Visionary

BY M P Sethy

Advisor, SHRM, IIM Kolkata; Advisor, TMCD, IISSM

Senior Consultant SDMC

And former Chief Consultant and JDG Dr MCR HRDI

{(At a time when Dr MCR HRD Institute launched the State Training Initiative (STI) when N Chandrababu Naidu was Chief Minister of Erstwhile Andhra Pradesh, and was in search of a high-profile Master Trainer, the then Director General PVRK Prasad, initiated a proposal to bring in MP Sethy, the country’s top-ranked Master Trainer, who had undergone advanced training at Thames Valley University (United Kingdom). By then, Sethy was already responsible for designing many of India’s Trainer Training Programs and played a pivotal role in drafting the first National Training Policy (NTP). Later he was also associated in framing the second NTP.

He joined the Institute on deputation from his parent cadre, the Indian Naval Material Management Services (INMMS), where he held a senior leadership position. At MCR HRD Institute, Sethy worked as Joint Director general, and was instrumental in operationalizing the NTP guideline of ‘Training for All’ (TFA) in the erstwhile Andhra Pradesh and later in Telangana. A landmark contribution of Sethy was the design, development, and implementation of the unique three-day ‘Orientation to Management of Training’ (OMOT) module, jointly conceptualized by him and the author of this book.

Even after the completion of his deputation, he continued to serve as MCR HRD Chief Consultant (Training and eLearning), enriching the Training-Learning ecosystem with his vast knowledge and innovative ideas. He retired from the Indian Naval Material Management Services as Senior Director (Stores), leaving behind an enduring legacy of excellence in capacity development and governance reforms.

Beyond MCRHRDI, Sethy’s distinguished career includes: Senior Consultant at the SAARC Disaster Management Center (SDMC, Advisor in Strategic Human Resource Management (SHRM) at the IIM Kolkata, and Advisor (Transformation Management and Capacity Development) at the International Institute of Security and Safety Management)} - Author’s Note

This book is a compendium of seventy-five articles published over the last decade: essays that were written almost in real time, concurrent with events as they unfolded, or sometimes in anticipation of developments that were imminent. The compilation offers readers a rare opportunity to revisit significant happenings, critical decisions, public declarations, political intentions, and analytical interpretations of an ever-changing and fast-evolving democratic scenario. Each article carries the freshness of immediacy, while together they form a larger mosaic of India’s political and governance landscape.

It is often said, ‘the past is a closed door, the present an open one, and the future an approaching one.’ But what happens when the past becomes the present once again? In this book, the many dimensions of democracy and governance seem to reappear, sometimes vividly, sometimes through blurred glasses, forcing us to look deeper. The past provides a vital lens to interpret the present, offering context to seemingly random events that mark the democratic journey of our times.

In a vast and diverse country like India, with its vibrant democratic traditions, the present often appears chaotic, an endless stream of events, sometimes disjointed and difficult to connect. Yet, the past allows us to comprehend, relate, and make sense of this complexity. Through this compilation, Jwala Narasimha Rao (affectionately known to all of us as ‘Jwala’) offers a platform for readers to watch, observe, and interpret contemporary events, discerning in them the emerging patterns and trends that shape our nation’s story.

I have had the privilege of knowing Jwala for more than two and a half decades. When he brought out his book Governance with a Difference in 2017, I was invited to write its epilogue. That exercise proved both enriching and challenging, for the book attempted to capture the multidimensional and multi-layered efforts of a newly carved-out State’s governance journey. I recall going through it several times to absorb the overall picture, the ‘Defining, Designing, and Delivery Phases’ of various schemes. I also remember urging Jwala, whenever he could, to bring out an updated volume that would focus on implementation and execution.

He did exactly that with his next work, ‘From Trail-blazer to Country’s Numero Uno- 51 Months of KCR Governance with a Difference,’ which brilliantly complemented the earlier volume. While the first dealt with the planning and design of welfare and development programs, the second captured the actual delivery of those schemes, and how they reached beneficiaries in a time-bound manner.

This present book, however, is more than a continuation; it is a consolidation. It provides summation, perspective, and reflection through a series of articles that document events of enduring relevance, offering readers a framework to interpret our present with a sharpness born of lived experience.

Jwala’s style is distinct and compelling. His ability to weave current events into larger contexts, to examine their ‘Defining, Designing, and Delivery Aspects’ with clarity and smooth narrative flow, makes his writing accessible both to scholars and to lay readers. The fact that many of these pieces were published in leading newspapers ensured their immediacy; the fact that they are collected here ensures their permanence.

Both of us, having worked together as trainers at the Dr MCR Human Resource Development Institute of Telangana, share a passion for contextualizing content for training and capacity building. Our discussions over the years often revolved around the professional imperatives of governance, designing and implementing programs, understanding their linkages, and studying the responses from field implementers and beneficiaries. Such exchanges enriched our perspectives and helped us translate real-world governance into structured formats useful for civil service training. It is therefore both a matter of professional privilege and personal satisfaction for me to write this introduction to his present work.

On a more personal note, I must add that my association with Jwala at the Institute has been one of deep professional camaraderie and lasting friendship. I have admired his perseverance as a writer, his ability to transform observations into thoughtful reflections, and his passion to share them widely for the benefit of society. Watching his journey come full circle with this landmark compilation fills me with pride, as it not only represents his intellectual rigor but also his unwavering commitment to documenting the many shades of democracy and governance. In many ways, this book is as much a chronicle of his dedication as it is of our nation’s democratic evolution.

This book, in my view, will serve as a valuable resource for a wide spectrum of readers; enlightened citizens, politicians, economists, journalists, bureaucrats, academicians, researchers, and students preparing for competitive examinations. It offers lessons in democratic functioning, policy design, governance models, and capacity development initiatives that are both multi-dimensional and replicable. For all those interested in understanding the interplay of democracy and governance in contemporary India, this work will be an enduring reference point.

MIRAI Film Review .... Veda’s Triumph over Black Sword : A Tale of Scriptures, Swords, and Sidekicks by Vanam Jwala Narasimha Rao

 MIRAI Film Review 

Veda’s Triumph over Black Sword

A Tale of Scriptures, Swords, and Sidekicks

by Vanam Jwala Narasimha Rao

The story of the Fantasy Action-Adventure Film MIRAI, starring Teja Sajja, Manchu Manoj, Ritika Nayak, Shriya Saran, Jagapathi Babu etc. produced by Kolli Sujit Kumar and directed by Gattamneni Karthik, revolves around Black Sword, a ruthless seeker of immortality. To achieve Godly Hood, he hunts down the ‘Nine Sacred Ancient Scriptures’ in which divine secrets of immortality were supposed to be hidden, and were written by Emperor Ashoka after the Kalinga War Massacre, to prevent future destruction. Inference could be anyone’s guess!!! The Film was released on September 12, 2025, two days before we could procure a ticket. 

The primary meaning of Mirai in Japanese is ‘Future’ signifying a forward-looking perspective and symbolizing hope and progress. Mirai can also mean Miracle or ‘Lady of the Moon’ in Turkish, depending on its linguistic origin. However, ‘Miray’ a close word to ‘Mirai’ is a Turkish Feminine name combining the ‘Persian Root Mir’ (Leader) with the Turkish word ‘Ay’ (Moon), resulting in a meaning of ‘Leader who shines like the Moon’ or ‘Bright Leader’ and it can also be poetically interpreted as ‘Moonlight, Wonderful Moon or Admired Moon’ that conveys qualities of light, leadership, beauty, and celestial wonder. Establishing forward and backward linkages between these words may be bit difficult. Nonetheless, we felt that, we were watching a technology based ‘Vithal Acharya’ film of yester years.

The story starts with a scene of end of Kalinga War, Emperor Ashok’s renunciation (with no reference to adopting Buddhism) after realizing that his victory was due to his divine powers, transferring those powers in to Scriptures, each with its own importance. Ashoka gave them to nine Yodhas, who were the centuries-old lineage of individuals tasked with safeguarding them. ‘Ambika’ one of these guardians, was responsible for the ninth book, the most important. What purpose the idea served is conspicuously and explicitly missing.

What contemporary history recorded was that, the Kalinga War took place around 261 BCE between Emperor Ashoka and the kingdom of Kalinga (modern-day Odisha), that resulted in an estimated 250000 deaths and widespread devastation, profoundly influencing Ashoka to abandon military conquest, convert to Buddhism, and promote peace and ethical conduct. This led to the spread of Buddhism. There is no mention to Scriptures even implicitly. Mirai being a Fantasy Film, little bit of Chicory for taste to Coffee Powder, was mixed, but watching the film, the smell of Chicory Flavor was more than Coffee Powder.

The first scene shown was Ambika Ashram, with Shriya Saran who plays the character of Pregnant Ambika, in a praying posture, obviously visualizing an undesirable happening in the near future. Ambika who can see the future, has a prophetic dream that Mahabir Lama, aka the Black Sword, a powerful wizard, will try to seize all the Nine Scriptures to become unbeatable and which would eventually lead to the world's doom. Informing the Ashram Manager of the premonition of the world's destruction, she sends pigeon messages to warn the guardians of the other scriptures.

Despite her advanced ‘Heavenly Pregnancy’ Ambika decides to travel to Mountain Kailash to meet the Immortal Sage Agastya and seek his help in protecting the Ninth Vital Scripture, the ‘Amara Grandha’ that holds the remaining power of Emperor Ashoka. After meeting Agastya, the next step of Ambika was unclear. Agastya in the later part of the film, becomes an ally in central character Veda’s cosmic battle against the forces of evil. His wisdom was crucial to Veda’s Mission. Teja Sajja, played this key role extraordinarily well in the film. The character's name though a reference to the ancient scriptures, it appears like presented as a modern take.   

Ambika, who foresaw the future, sacrifices her life to ensure her newborn son would one day rise to stop Mahabir and to protect him and the future from a dark force. She confirms that her son Veda grows away from her and is toughened up by circumstances so that he can fight Mahabir someday. Twenty-four years later, the Monk Vibha (Ritika Nayak) arrives in Hyderabad in search of Veda, and guide him on his destiny to become a savior. By then Veda was a carefree young man who survives by cheating people.

Steadily Veda discovers his true identity as a destined savior to confront Mahabir to protect the world. Eventually, he with divine support triumphs but not before few hiccups. Interestingly Veda guided by Vibha, learns to perform a very specific hand-gesture, of joining the fingers of both hands together, and placing them against his forehead, more than once. His mother Ambika was also shown with the same posture earlier. This act ostensibly cannot be casual, and could be an act of remembrance and awakening, almost like tapping into the ‘Amara Grandha, the sacred ninth scripture within.’ This gesture is a deliberate motif for dramatizing Veda’s realization of his true identity and inherited duty. Well directed scene indeed!

Meanwhile Mahabir Lama (Manchu Manoj), the Black Sword, who was born out of tragedy and polished by betrayal enters the scene. As an orphan he was trained in Tantra by Angama Bali (Jagapathi Babu). He was however denied the Scripture that he craved, which went to his guru’s son. With resentment, rage, and a lifelong vendetta, assisted by a trusty Nepali girl, who ghastly killed her guru, butchered Ambika’s Ashram Manager, and set the whole place ablaze, Mahabir collected ‘Eight out of Nine Scriptures.’ In contrast, Veda too an orphaned street rogue, but as destined and perfectly guided by Sadhwi Vibha, treaded to the Himalayas, met the mythological bird Sampathi, and procured a sacred stick, a weapon waiting to be awakened. Teaming up with sage Agasthya, Veda started piecing together the prophecy his mother Ambika had died to protect.

Meanwhile, a squad of police officers kept stumbling in like stand-up comics. But irony has a sense of timing: their accidental interventions and misplaced bravado ended up in helping Veda, dovetailing into the main story. The train episode, where chaos became choreography, blending humor with suspense until the tracks themselves seemed to carry prophecy. In the final act Hero Veda as expected (Vithal Acharya Film Style) confronted Villain Mahabir Lama, the Black Sword. Despite Mahabir possessing ‘Eight Scriptures’ and a scorched-earth philosophy, a destructive strategy; Veda who had only the Ninth Amara Grandha, and the realization that responsibility sometimes weighs more than any sword, was triumphant.

In an era where glamour often overshadows substance, Mirai refreshingly flips the script, thanks largely to its spot-on casting. Shriya Saran as Ambika brings quiet authority and emotional depth to a role that demands purpose over style, her intensity and expressive nuance giving weight without ever drifting into over-the-top dramatics. Ritika Nayak, as Vibha, offers a grounding performance filled with serenity and charm, her natural expressions making the character feel both spiritual and accessible.

Teja Sajja as Veda moves seamlessly from street-smart orphan to destiny-driven hero, carrying the physical, emotional, and mythic weight of the role with surprising ease. Manchu Manoj as Mahabir Lama, the Black Sword, is pure menace, brooding and violent in a way that makes every appearance impactful.

The credit, however, must go to director Karthik Gattamneni, whose casting instincts were pitch perfect: Ambika and Vibha were never designed as glamour distractions but as audience-friendly figures anchored in realism, giving Mirai its rare mix of fantasy spectacle and emotional sincerity.

Then what is the takeaway. Betray an orphan and you may create a villain. Guide an orphan and you may find a savior. Mahabir’s life became a cautionary tale in how bitterness breeds destruction, while Veda’s curve, mudras at the forehead, sacred journeys, comic detours and all, proved that destiny favors those who accept responsibility, not those who hoard power.

పూతన, శకటాసుర, తృణావర్తుల సంహారం చేసిన చిన్ని కృష్ణుడు ..... శ్రీ మహాభాగవత కథ-52 : వనం జ్వాలా నరసింహారావు

 పూతన, శకటాసుర, తృణావర్తుల సంహారం చేసిన చిన్ని కృష్ణుడు  

 శ్రీ మహాభాగవత కథ-52

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (15-09-2025)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

కంసుడు పంపిన పూతన అనే రాక్షసి శ్రీమహావిష్ణువు అవతరించిన వ్రేపల్లెకు ఆకాశమార్గాన వచ్చింది. మారురూపంలో, అందమైన యువతి వేషాన్ని ధరించి, ఇల్లిల్లూ పసివారిని వెతుక్కుంటూ, బాలకృష్ణుడు వున్న నందగోపుడి ఇంటికి సమ్మోహనంగా బయల్దేరి వచ్చింది పూతన. ఆమెను చూసిన గోపికలు, ఆమె అందానికి ఆశ్చర్యపోయి, శృంగార వేషంలో వచ్చిన లక్ష్మీదేవేమో ఈమె అని భావించారు. ఇంట్లో పడుకున్న పరాత్పరుడిని చూసింది. ఆమె బాలింత వేషంతో చనులకు విషం పూసుకుని తనను చేరడానికి వచ్చిన విషయాన్ని గ్రహించాడు చిన్ని కృష్ణుడు. గురకపెట్టుతూ నిద్రిస్తున్నవాడిలాగా నటించసాగాడు. పూతన బాలుడిని ఎత్తుకుని ముద్దాడుతూ రొమ్ముకు అదుముకుని పాలివ్వడానికి సిద్ధపడింది. యశోదారోహిణులు వారిస్తున్నా, వారి మాటలు లక్ష్యం చేయలేదు. తన చన్ను బాలుడి నోట్లో పెట్టింది.

బాలకృష్ణుడు మెల్లగా కన్నులు విప్పి, ఓరకంటితో చూశాడు. బద్దకంగా ఆవులించాడు. పూతన చంనును పట్టుకుని గుటుకు-గుటుకుమంటూ, రెండు గుక్కలలో ఆమె శరీరంలోని సత్తువంతా పీల్చేసి, చివరకు ప్రాణాలను కూడా పీల్చేశాడు. భయంకరమైన ధ్వనితో పూతన నేలమీద పడిపోయింది. దాని పర్వతాకృతి దేహాన్ని చూసి గొల్లలంతా భయపడుతూ దూరదూరంగా వుండిపోయారు. ఆ మాయలాడి పొట్టమీద ఆడుకుంటున్న చిన్నవాడిని రోహిణీ, యశోదలు ఎత్తుకున్నారు. అతడి అవయవాలకు గోమయాన్ని పట్టించారు. గోపకాంతలు బాలుడికి రక్షకట్టుతూ, విష్ణునామస్మరణం చదువుతూ దీవించారు. యశోదాదేవి చన్ను ఇస్తూ జోలపాడి నిదురపుచ్చింది. ఆ తరువాత నందుడు, మొదలైన గోపకులు వచ్చి, పూతన కళేబరాన్ని గొడ్డళ్లతో నరికి దూరంగా దహనం చేశారు.

చిన్ని కృష్ణుడు ఒత్తిగిలి బోర్లాపడుతున్నాడని, వేడుకతో, అతడి పుట్టిన నక్షత్రం రోజున పొరుగునున్న గోపికలను పేరంటానికి పిలిచింది యశోద. వేడుక అయిన తరువాత బాలుడిని పానుపు మీద పడుకోబెట్టి నిదురపుచ్చింది. నిద్రలేవగానే బాలుడికి ఆకలేసి, మృదువైన తన పాదంతో, పక్కనున్న ఒకానొక బండిని తన్నాడు. అలా తన్నేసరికి ఆ బండి ఒక్కసారిగా పైకి ఎగిరి నేలమీద పడింది. ముక్కలు-ముక్కలుగా అయిపోయింది. బండి అమాంతంగా గాలిలోకి లేచిందని పక్కనే ఆడుకుంటున్న బాలురన్నారు. బాలుడి ఏడుపు విని, యశోద పరుగెత్తుకుంటూ వచ్చి, పిల్లవాడికి చన్ను కుడిపింది.

ఒకనాడు యశోద బాలకృష్ణుడిని తన తొడమీద పెట్టుకుని ముద్దాడుతుంటే, ఆ శిశువు చాలా బరువుగా అనిపించాడు. అప్పుడామె ఒడి నుండి నేలమీదకు దించింది. ఇంతలోనే, తృణావర్తుడు అనే రాక్షసుడు, కంసుడు పంపగా, చల్లటి సుడిగాలి రూపంలో, వింతగొల్పుతూ అక్కడికి వచ్చి, శిశువును ఎగరేసుకుని పోయింది. ఆ సుడిగాలి వేగానికి, భయంకర ధ్వనికి దిక్కులు దద్దరిల్లాయి. యశోదాదేవి ఇది చూసి, కన్నీరు మున్నేరుగా ఏడ్వసాగింది. ఆమెతో పాటే గోపస్త్రీలు కూడా విలపించసాగారు. గాలిరూపంలో వచ్చిన రాక్షసుడు బాలకృష్ణుడిని ఆకాశమార్గంలో చాలా దూరం తీసుకుపోయాడు. క్రమక్రమంగా బాలుడు బరువెక్కసాగాడు. ఆ బరువు మోయలేకపోయాడు రాక్షసుడు. వాడి మెడను పట్టుకుని కొండంత బరువుతో కిందకు వేల్లాడాడు చిన్ని కృష్ణుడు. రాక్షసుడు గిలగిలలాడసాగాడు. చివరకు కంసుడి అనుచరుడు తృణావర్తుడు నేలకూలాడు. ఇది చూసి గోపకాంతలు పరుగెత్తారు అక్కడికి. వాడి రొమ్ముమీద ఆడుకుంటున్న బాలుడిని ఎత్తుకున్నారు.

ఒకనాడు యశోద ముద్దుల కృష్ణుడిని చేరదీసి ఒడిలో కూర్చోబెట్టుకుని, ముద్దాడి పాలు తాగించి, ప్రేమతో ముఖాన్ని నిమిరింది. అప్పుడు బాలుడు నిద్ర వస్తున్నట్లుగా ఆవులించాడు. అప్పుడా నోరు గుహద్వారం లాగా అగుపించి, అందులో సముద్రాలు, దిక్కులు, నేల, అడవులు, దీవులు, కొండలు, నదులు, గాలి, సూర్యుడు, చంద్రుడు, అగ్ని, ఆకాశం, నక్షత్రాలు, గ్రహాలూ, లోకాలు, సమస్త ప్రాణికోటి సమూహం కనిపించాయి. ఆమె కన్నులు అరమోడ్పులు కాగా నివ్వెరపోయింది.

ఇదిలా వుండగా ఒకనాడు యాదవ పురోహితుడైన గర్గుడు, వాసుదేవుడు పంపగా వ్రేపల్లెకు వచ్చాడు. ఆయన్ను ఉచితరీతిన సత్కరించాడు నందుడు. ఆయన రాకకు కారణం అడిగాడు. కుమారులిద్దరికీ వేదోక్త మంత్రాలతో నామకరణం చేయమని గర్గుడిని కోరాడు నందుడు. ఇలా చెప్పి తన కుమారుడిని, రోహిణి కుమారుడిని గర్గ మహర్షికి చూపించాడు. కంసుడికి ఇక్కడి విషయాలు తెలిసే ప్రమాదమున్నందున పసివారి సంస్కారాలు రహస్యంగా చేయడం మంచిదని అన్నాడు గర్గుడు. తరువాత ముందుగా రోహిణీదేవి కుమారుడికి నామకరణం చేశాడు. అతడి పేరు రాముడని, బలరాముడుగా ప్రసిద్ధికెక్కుతాడని చెప్పాడు. సంకర్షణుడుగా కూడా పిలవబడుటాడని అన్నాడు.

ఆ తరువాత కృష్ణుడిని చూసి, నల్లటి వర్ణం కలవాడు కాబట్టి అతడిని కృష్ణుడని పిలవమని, వసుదేవుడికి పుట్టాడు కాబట్టి వాసుదేవుడు అని కూడా అంటారని అన్నాడు గర్గుడు.        

      (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)