November 12, 2025: Day of Friendships and Collective Recalls: Jwala Narasimha Rao Vanam

 November 12, 2025: Day of Friendships and Collective Recalls

With Dr Ravi Mallu MP, Bhandaru Srinivasa Rao, and

Shyam Mohan Anantula at My Apartment

Jwala Narasimha Rao Vanam

There are moments in life that quietly reaffirm the beauty of enduring friendships and shared memories. When individuals who have walked their own long, meaningful paths in political-public life, writing-journalism, and communication-Public Relations, physically meet after a considerable gap, though in touch over phone occasionally, the atmosphere naturally fills with warmth, reflection, and goodwill. The November 12, 2025 turned out to be a memorable day when I had the privilege of receiving and spending quality time beginning with Shyam Mohan Anantula. Later Dr Ravi Mallu and Bhandaru Srinivasa Rao visited my apartment. And finally, it was KD Prasad.  

Shyam Mohan Anantula (Younger Brother of Late A Madan Mohan, a former Minister in Erstwhile AP State) is the Vice-Chairman TPCC Disciplinary Action Committee, and Founder President of Forum for Democracy and Global Peace (FDGP). Dr Ravi Mallu is a third time Lok Sabha Member, one time MLA, Senior Vice President of the Telangana Pradesh Congress Committee, Chairman of its Disciplinary Action Committee, twice Government Special Representative in Delhi. Bhandaru Srinivasa Rao is a Vetern Journalist, Prolific Writer and Analyst, former AIR and Door Darshan (IIS) News Correspondent. KD Prasad is Senior Chartered Accountant.   

Shyam Mohan recently compiled, edited, and published the book, ‘India’s Democracy: Pearls and Perils’ through the FDGP. Being the ‘Brain Behind the Anthology’ Shyam Mohan wrote a thought-provoking essay in it, titled ‘Safeguarding Democracy-A Challenge for Future Generations’ which rejoices India’s democratic achievements while cautioning against complacency. ‘How Leaders Maintain their Magnanimity’ has been explained by him. He concludes: ‘Long live India’s democracy-more pearls and less perils.’

Shyam almost a month ago presented me a pre-release copy of that book, which among others’ articles, there is one by me, titled: ‘Democracy is Capable to Save Itself, Come What May, Despite ‘Perils’ Replacing ‘Pearls’ of Democracy.’ In fact, that book inspired me to search all my articles on Democracy and Governance, written over a period, leading to compiling them in to a book, and publishing, which is awaiting its release.

What began as a simple invitation from me, for a brief get-together with Dr Ravi Mallu turned into a memorable and soul-refreshing four-and-a-half-hour luncheon conversation that flowed effortlessly across time, experience, and human connection, in a completely relaxed environment. Veteran Journalist and Prolific Writer Bhandaru Srinivasa Rao joined us at my apartment, on request from both me and Ravi, and soon the casual gathering took on the flavor of a long-awaited meeting of three family friends, each in his late seventies (75+ 77+ and 79+), each with over four decades of shared acquaintance, and each carrying the wisdom of a life well spent in his chosen sphere.

Our conversation strolled gracefully from democracy to governance, from recollections of leaders who shaped our times to anecdotes of friendship and gratitude. The name of Jalagam Vengal Rao, the former Chief Minister from our Khammam district, evoked a warm discussion on his rare blend of practical sense and quiet statesmanship. The talk then naturally flowed toward the transitional phases of politics, not in criticism or comparison, but in an academic spirit of learning from the past. The focus intermittently was with reference to the Good Governance of CM Revanth Reddy with appreciation.

The fond memory of Dr AR Mallu, preferred to be called him so by Anatha Ramulu Mallu after he was awarded PhD, the elder brother of Dr Ravi, dominated substantial part of our discussion. Rising from a humble government position to become a two-time Lok Sabha Member and AICC General Secretary in charge of 14 North Eastern States during the Indira–Rajiv Era, his journey stood as a testament to sincerity and perseverance.

We recalled the day of AR Mallu’s sudden demise, February 7, 1990, when I was staying in Raj Bhavan Quarters, where I hosted him the Break-Past that morning, and coinciding with Krishna Kant taking oath as Governor succeeding Kumud Ben Joshi. I further shared the deeply touching condolence message on his demise, from Rajiv Gandhi, then former Prime Minister and AICC President, which I received on the Teleprinter, when serving as PRO to the then AP Chief Minister Dr M Channa Reddy. There were many more of course.

We also remembered Ravi’s father-in-Law, Late Koneru Ranga Rao, the former Deputy Chief Minister, with deep appreciation for his generosity and helpful nature. A particularly cherished moment revisited was when Bhandaru and I called on him, then Social Welfare Minister, to commend a deserving doctor (Dr AP Ranga Rao, who in later days pioneered 108 and 104 Services in AP and in India) for appointment him as the first Managing Director of the AP Handicapped Corporation, by clearing the file pending with him, subject to his pleasure that Ranga Rao truly deserves. It was heartwarming to recount how he responded positively, an act that reflected his innate kindness and respect for merit.

As the conversation went on, Dr Ravi Mallu’s own journey became a natural point of reference, such as his becoming MP thrice in 1991, 1998, and 2024, his tenure as MLA from Jadcherla (winning a bye-election) in 2008, and his service as Special Representative in Delhi during Dr YS Rajasekhara Reddy’s time. We recalled with gratitude his gesture of inviting both of us to Delhi on that memorable occasion of his taking charge, even arranging air tickets himself, an act symbolic of his affection and humility.

Dr Ravi Mallu continues his long association with public life, blending experience with grace. Yet, what made this meeting special was not his political journey, but his simplicity and warmth that made our lunch consisting only of home-made pickles and fresh curd, feel more delightful than any elaborate feast. That afternoon reminded me that friendship, when seasoned with age and sincerity, becomes one of life’s most refined pleasures. Conversations rooted in shared history and goodwill nourish the mind as much as a hearty meal does the body. There was no agenda, no argument, no longing for power, only a gentle reaffirmation that human connection outlasts professional titles and political timelines.

Adding a special personal note, it was heartening that my wife, at 72 years of age, without any prior information about the arrival of our guests, prepared lunch with admirable ease and quiet warmth, a simple rice meal dominated by pickles and fresh curd with full cream, yet perhaps to the full satisfaction of both Dr Ravi Mallu and Bhandaru Srinivasa Rao. That homely simplicity, I believe, reflected the essence of our bond.

Dr Ravi Mallu, his late brother Dr AR Mallu, and one of his younger brothers occupying a key position in Government with considerably busy schedule always, have always been our family friends, and perhaps that warmth explained why Ravi chose to spend such quality time with us, transforming a casual visit into an afternoon of lasting memories. Meanwhile, our maid servant Anitha served us all with a choicest WAGH BAKRI PREMIUM LEAF TEA. Thank you, Dr Ravi Mallu, Bhandaru Srinivasa Rao, earlier visitor Shyam Mohan, and late evening visitor KD Prasad, for turning an ordinary day into an extraordinary one. Such moments stand as gentle reminders that while years may pass, true relationships only grow deeper, richer, and more meaningful.

I had the privilege of presenting a pre-release copy of my latest book, ‘Democracy and Governance Through Lens and Blurred Glasses: A Journey into Distorted Visions of Modern-Day Politics’ to Shyam Mohan and Dr Ravi Mallu. We sealed the meetings with photographs that captured not merely our faces, but long-lasting shared respect, mutual admiration, and unspoken camaraderie. Shyam Mohan also honored me with a Shawl, a bouquet, and Prasadam from Jogulamba Temple. Thank You All once again. 

మురళీ మోహనగీతానికి కృష్ణుడి దగ్గరకొచ్చిన గోపికలు ..... శ్రీ మహాభాగవత కథ-60 : వనం జ్వాలా నరసింహారావు

 మురళీ మోహనగీతానికి కృష్ణుడి దగ్గరకొచ్చిన గోపికలు

 శ్రీ మహాభాగవత కథ-60

వనం జ్వాలా నరసింహారావు

సూర్యదినపత్రిక (10-11-2025)

కంII             చదివెడిది భాగవతమిది,

చదివించును కృష్ణు, డమృతఝరి పోతనయున్

                             చదివినను ముక్తి కలుగును,

చదివెద నిర్విఘ్నరీతి ‘జ్వాలా’ మతినై

శరత్కాలం కలువలకు మేలు కలిగించే సమయం. మన్మథుడికి కదన సమయం. చకోర పక్షులకు భోగానుభవ కాలం. శారద పూర్ణిమనాడు చంద్రుడు ఉదయించే సమయాన మనోహరమైన రూపంతో వున్నాడు. ఈ విధంగా చంద్రోదయం అయింది. చంద్రుడు ప్రకాశిస్తున్నాడు. చంద్రుడిని చూసిన శ్రీకృష్ణుడు యమునానదీ తీరంలో లోకానికి మోహం పుట్టే విధంగా తన మురళితో ఒక మోహన గీతాన్ని ఆలపించాడు. అది విన్న గోపికలు పరవశులై చేస్తున్న పనులు ఆపుచేశారు. ఏం చేస్తున్నారో తెలియక ప్రవర్తించ సాగారు. మెరుపు తీగల్లాగా వడి-వడిగా నడుచుకుంటూ కృష్ణుడిని చూడడానికి పోయారు. కొందరు గోపికలు ఇంటి నుండి బయటకొచ్చే ధైర్యం చాలక, బయటకు రాలేక, మనస్సులోనే కృష్ణుడిని ఆలింగనం చేసుకుని, ఆ ధ్యానంలో పరవశించి పోయారు. దరిమిలా, ఆ భావనా తీవ్రతవల్ల త్రిగుణాలకు అతీతమై, బంధవిముక్తులై, శరీరాలను వదిలి ముక్తిని పొందారు.

తన మధుర గీతాన్ని విని వచ్చిన గోపికలను చూసి, వారిని కుశల ప్రశ్నలు అడిగి, సింహాలు, పెద్దపులులు, ఏనుగులు మొదలైన మృగాలు సంచరించే రాత్రి సమయంలో ఒంటరిగా తానున్న దూర ప్రదేశానికి ఎందుకు వచ్చారని అడిగాడు కృష్ణుడు. ఇండ్లకు పొమ్మని సలహా ఇచ్చాడు. వారెక్కడికి వెళ్లారో తెలియక వారి-వారి బంధువులు వెతుకుతారని, కాబట్టి ఇలాంటి తెగువతో కూడిన పనులు మంచిది కాదని అన్నాడు. ఇల్లాలి ధర్మాన్ని వదిలి, భర్తల, అత్తమామల, సోదరుల గౌరవాన్ని పోగొట్టి ఇండ్లు విడిచి రావచ్చా అని ప్రశ్నించాడు. లోకులు వాళ్లను గురించి ఏమనుకుంటారని విస్మయం చెందాడు. వారిక్కడికి రావడం చూస్తుంటే, వారి మనస్సులలో కలవరం కలిగినట్లు తనకు అనిపిస్తున్నదన్నాడు. కాబట్టి ఇండ్లకు పోయి, మనస్సులలోని కలవరాన్ని పోగొట్టుకుని బిడ్డలకు పాలిచ్చి, ఆవులకు దూడలను విడవండని చెప్పాడు. ఇండ్లకు పోయి భర్తలను సేవించమన్నాడు.

ఇలా కృష్ణుడు చెప్తుంటే, విన్న గోపికల పెదవులు కంది ఎండిపోయాయి. కన్నుల నుండి నీరు కారింది. ముఖాలు వాచిపోయాయి. పరంపరగా వచ్చే మన్మథ బాణాలకు ధైర్యం చెడిపోయింది. దుఃఖంతో మాటలు తడబడ్డాయి. కృష్ణుడి మాటలకు భయపడ్డారు. మరలి పోవడానికి కాళ్లు కదలక, పాదాలను నేలకు రాస్తూ, కృష్ణుడితో తాము చెప్పాలనుకున్నది చెప్పారు. తాము కృష్ణుడిని నమ్మి, ఇండ్లలో పనులన్నీ విడిచి, ఆయన పాదపద్మాలు సేవించాలని తమవారికి చిక్కకుండా ఇక్కడికి వచ్చినందున, ఈశ్వరుడైన ఆయన, తమను ముముక్షువులను ఏలినట్లు ఏలరాదా అని అడిగారు. కృష్ణుడు తప్ప ఇతరాలు ఏవీ వద్దనుకునే తమ బోటి వారిని విడవడం ధర్మమా? అని ప్రశ్నించారు. తమకు సర్వం ఆయనే అన్నారు. తమ తాపాన్ని తొలగించమని ప్రార్థించారు. తమ మనస్సులను దొంగిలించాడు కాబట్టి కృష్ణుడిని వదిలి పోవడానికి కాళ్లు-చేతులు రావడం లేదన్నారు. ఆయన పట్ల విరహంతో వచ్చిన తమను ఆయన దాస్యం చేయడానికి అంగీకరించమని వేడుకున్నారు.

ఇలా అంటున్న గోపికల దుఃఖ వచనాలు విని, నవ్వి, కృష్ణ పరమాత్మ ఆత్మారాముడై వారితో క్రీడించాడు. తన దయగల చూపులతోనూ, స్పర్శనం చేతనూ, ఆలింగనం చేతనూ, మేలములాడుతూ, గోపస్త్రీలతో సంగమ క్రీడను కొనసాగించాడు. గోపికల మధ్య నిండు చంద్రుడిలాగా ప్రకాశించాడు. బృందావనానికే అలంకారమై పోయాడు. ఇదంతా చేస్తూ అదృశ్యమయ్యాడు. హఠాత్తుగా కృష్ణుడు కనబడక పోయేసరికి గోపికలు తల్లడిల్లి పోయారు. ఒళ్లు తెలియని స్థితిలో పడిపోయారు. శ్రీకృష్ణమూర్తిని యమునా నదీతీరంలో వెతకసాగారు. చెట్టు-చెట్టునూ, గుట్ట-గుట్టనూ గాలించారు. భావోద్రేకంతో, కృష్ణుడి మీద నిమగ్నమైన మనస్సులతో, కృష్ణ లీలలను అనుకరించారు. తన్మయత్వం నుండి తదాకార స్థితిని పొందారు గోపికలు. తమలో తాము రకరకాలుగా కృష్ణభావనలో మునిగి తేలారు. కృష్ణుడి పూర్వ లీలలను తలచుకుని పొగడ సాగారు.

ఇలా బృందావనంలో పరమాత్ముడైన కృష్ణుడి కోసం వెతికి చూశారు కాని కానలేకపోయారు. చిన్నగా యమునా నది ఇసుక తిన్నెల మీదికి చేరారు. శ్రీహరిని ఉద్దేశించి గీతలు పాడారు. గోపికలంతా మధురమైన కంఠంతో కృష్ణుడిని పొగడుతూ, పాడుతూ, ‘రావయ్యా! దర్శనమియ్యవయ్యా!’ అని ఆయన్నే తలచుకుంటూ రోదించసాగారు. అప్పుడు కృష్ణుడు మనోహరమైన ఆకారంతో, వెలలేని పట్టు వస్త్రాన్ని ధరించి, ఆ గోపికల ముందు సాక్షాత్కరించాడు. గోపికలకు పోయిన ప్రాణాలు లేచివచ్చాయి. గోపికలు ఒక్కొక్కరు ఒక్కొక్క విధంగా కృష్ణుడిని పట్టుకుని తనివితీరా ఆనందాన్ని పొందారు. ఆయన రూపాన్ని తమ హృదయాలలో బంధించారు. తమను వదిలి ఎక్కడికి పోయాడని చిరుకోపంతో ఆయన్ను నిందించారు. అంతా పరవశించారు. అలా గోప స్త్రీలంతా కృష్ణుడి అందమైన మోహనాకారాన్ని చూసి, విరహ తాపం అణగి పోవడంతో, పరమోత్సవం చేసుకున్నారు.

శ్రీకృష్ణుడు గోపికా స్త్రీలు తనను చుట్టుకుని వెంటరాగా, ఆ అడవి మధ్యలో, పరబ్రహ్మం లాగా ప్రకాశించాడు. గోపికలతో కలిసి, యమునా నది అలల తాకిడికి మెత్తగా అయిపోయిన ఇసుక మీద చేరాడు. గోపికలంతా ఆయన కూచోడానికి తమ చీరల పమిటలను పరచి కృష్ణుడికి పీఠంగా వేశారు. గోపికా స్త్రీలంతా కృష్ణుడికి అనేక విధాలుగా మర్యాదలు చేశారు. ఆయనెందుకు అదృశ్యమయ్యాడని అడిగారు. జవాబుగా కృష్ణుడు, తాను మిక్కిలి దయగల వాడినని, గోపికల మనస్సులకు ప్రియమైన బంధువునని, వారు ఎప్పటికీ తనను విడవకుండా ధ్యానించడం కోసం కనుమరుగయ్యానని చెప్పాడు. వారిని వదిలి తాను పోవడం తప్పేనని, తన తప్పును మన్నించమని, విరహతాపంతో వారి అన్న మాటలన్నీ విన్నానని అన్నాడు. తనను సేవించాలన్న ఆసక్తితో వున్న వారికి ఉపకారం చేయడానికి యుగాల పర్యంతం పాటుపడ్డా తాను ఆశక్తుడినేనని, తనను ఆరాధిస్తూ వుండమని చెప్పాడు.         

          (బమ్మెర పోతన శ్రీమహాభాగవతం, రామకృష్ణ మఠం ప్రచురణ ఆధారంగా)

AN ENVIRONMENT FILLED WITH WARMTH OF HOME....AMRITHA SENIOR LIVING-HAPPY PLACE AND HEALTHY LIFE : By Vanam Jwala Narasimha Rao

 AN ENVIRONMENT FILLED WITH WARMTH OF HOME

ELDER CARE, MEDICAL-NORMAL REHABILITATION, VIBRANT LIVING

AMRITHA SENIOR LIVING-HAPPY PLACE AND HEALTHY LIFE

By Vanam Jwala Narasimha Rao

(November 10, 2025)

            Rarely do a few hours of a day, be it morning, afternoon, or evening, pass so meaningfully that one feels why such fulfilling moments cannot occur more often. One such forenoon for me was yesterday, when I had the privilege of visiting a newly inaugurated six storeyed facility, beautifully spacious and aesthetically designed, carrying the name ‘AMRITHA SENIOR LIVING-HAPPY AGING AND ELEGENT LIVING.’

It opens a new chapter in the care of senior citizens in the twin cities of Hyderabad and Secunderabad, and hopefully, will inspire many more such centers not only across Telangana and India but also with links and collaborations abroad where elderly care has already evolved into a structured social institution.

Perhaps, Such a model can best be utilized if periodic ‘Exchange Visits’ or knowledge partnerships are built with senior care communities in countries like Japan, where respect for aging is part of the culture; Singapore, which blends medical and lifestyle support; and the US, where senior living combines independence with professional assistance. These international linkages can enrich Indian models through training, staff exposure, and technology adaptation.

The invitation to this inspiring experience came from Sesha RSR Prasad Kondapalli, a Chartered Accountant by profession and someone known to me for quite some time, both of us having been working together in the Executive Body of the Center for Brahmin Excellence. Despite being the main promoter, he modestly attributes the success of this venture to ‘Accomplished Professionals from Healthcare, Finance, and Global Enterprise,’ all of whom share the vision of scaling up elder care and rehabilitation to global standards. His humility reflects the essence of this project, where professionalism meets compassion, and business blends with service.

However, the best way to sustain such ventures is by combining professional management with community participation, involving volunteers, retired professionals, and social organizations in regular activities. Abroad, similar centers in Canada and the UK run on hybrid models combining private management and community engagement, ensuring both efficiency and emotional warmth.

The stated objective of AMRITHA SENIOR LIVING, that, passionate about reimagining how seniors experience care, not as assistance but as empowerment, captures the spirit of the enterprise. It emphasizes ‘HAPPY AGING AND ELEGENT LIVING’ offering residents a secure, uplifting environment that nurtures emotional strength, restores confidence, and encourages dignity in every interaction. Its guiding phrase, ‘AN ENVIRONMENT FILLED WITH WARMTH OF HOME’ beautifully sums up the philosophy behind this initiative.

For this vision to be fully realized, it may perhaps be a good idea if such facilities introduce life-enrichment programs, mentoring young entrepreneurs, conducting intergenerational dialogues, or hosting cultural evenings, so that residents remain intellectually and emotionally active. It appears that, in Japan and Sweden, such engagement beyond health care defines happiness. A thought may be given at a later stage.

Broadly, the facilities at Amritha Senior Living include Assisted Living for Elder Care, ensuring daily comfort, safety, and companionship with professional support; Assisted Living–Rehabilitation, serving as a bridge between hospital and home for seniors recovering from illness or surgery; Specialized Medical Rehabilitation offering focused therapies for neurological, orthopedic, or oncology patients; and Active Senior Living for those who value independence, community, and purposeful living. These diverse segments cater to varying needs, from those seeking assistance to those who want vibrant, self-directed days.

With these lofty ideals and a road map already designed, to implement effectively and efficiently, to make the best use of such categorization, families should be made to understand the difference between ‘Care’ and ‘Rehabilitation.’ Awareness campaigns may perhaps guide them to choose the right module at the right stage. Globally, in places like Australia and Germany, counseling units help families navigate elder-care options scientifically rather than emotionally, ensuring continuity and appropriateness of support.

The center’s focus on providing clinic-level care through trained professionals and specialized programs ensures that every resident’s physical, emotional, and mental well-being is nurtured with sensitivity and excellence. As part of the center’s objective to provide ‘Active Senior Living’ coupled with ‘Happy Place and Happy Life’ the founders believe that senior living must not be seen as a compromise but as a celebration of life’s most reflective phase, a time to rediscover self, relationships, and joy in simplicity.

However, to deepen this approach, Amritha may ponder to collaborate with medical universities and geriatric research institutes for periodic evaluation and innovation. Many senior living centers in the Netherlands and the US function as ‘Learning Labs’ for healthcare students, mutually beneficial partnerships that enrich both residents and professionals.

A distinct feature of Amritha Senior Living is its comprehensive infrastructure and personal touch. Each private living space is fully furnished, hygienic, and designed with privacy and dignity. Round-the-clock nursing care, medical supervision with hospital tie-ups, balanced nutrition, wellness zones with yoga and physiotherapy, meditation areas, and lounges for social interaction together create a micro-universe of holistic well-being. Regular health check-ups, housekeeping, laundry, and on-call transport and ambulance services ensure convenience and security.

The best utilization of such facilities depends on integrating them with digital health systems, tele-monitoring, online family updates, and virtual consultations which may be given a thought. Abroad, countries like Israel and South Korea use wearable devices and AI-enabled dashboards to track residents’ health patterns. Adopting such technologies may perhaps elevate Amritha’s care model to international benchmarks.

The center’s declared belief that, ‘every service, every touch-point, and every member of our team reflects our unwavering belief that seniors deserve not just longevity, but a life filled with respect, belonging, and peace’ encapsulates the ethical and emotional foundation of the project. It is not merely about extending life but about enriching it with dignity, grace, and affection. In the long run, to translate this noble statement into sustained practice, institutionalizing regular feedback sessions with residents and families may yield better results. Transparency builds trust, the strongest pillar in elder care.

Beyond its physical structures and facilities, what strikes one about Amritha Senior Living is the emotional architecture it is attempting to build, one made of empathy, understanding, and reassurance. In a society where traditional family systems are changing, and the number of nuclear households is rising, such centers become not substitutes but extensions of home. They restore to the elderly their sense of relevance, providing them not just shelter but belonging. To further enhance community connect, Amritha could host ‘Open Days’ by inviting cross section of people to interact with residents. In Finland and Denmark, this is being experimented.

If replicated with sincerity, facilities like Amritha Senior Living can transform India’s approach to aging. The time has come to see elder care not as an emotional burden or social duty but as a conscious investment in humane progress, a mark of a mature society. As life expectancy rises and lifestyles evolve, such institutions can redefine what it means to age gracefully in India’s fast-changing social fabric. Policymakers can draw from this model to create tax incentives, insurance linkages, and CSR opportunities for elder-care startups. Public-private partnerships can help scale such initiatives beyond metros into tier-2 cities and towns.

Amritha Senior Living is a philosophy that restores dignity to the final chapters of life. It symbolizes an emotional assurance that one can grow old without growing lonely, heal without losing hope, and live without losing relevance. In celebrating such spaces, we are, in fact, celebrating the very idea of civilization, one that values its elders not as dependents but as repositories of wisdom, love, and continuity. May this initiative inspire many more across India and abroad.

Prominent Persons Participated in the inaugural program in which NTR Blood Bank Managing Trustee and MD Heritage Foods Nara Bhuvaneshwari, former MP Murali Mohan etc. were guests of honor. ALL THE BEST.

Democracy and Sanatana Dharma are Essentially Shared Ideals : Vanam Jwala Narasimha Rao

 Democracy and Sanatana Dharma 

are Essentially Shared Ideals

Vanam Jwala Narasimha Rao

The Hans India (November 9, 2025)

{Back home, in a quiet reflection, I sensed the thread that linked all three encounters, the Jurist and the two Jagadgurus. Each, in their own way, reaffirmed that the endurance of democracy is sustained not by systems alone but by values, not by legislation alone but by moral illumination}-Editor’s Synoptic Note

Within a span of eight days, on October 25, 30, and November 2, 2025, I had the divine privilege of meeting three extraordinary personalities in Hyderabad, the Chairperson of the National Human Rights Commission (NHRC) Justice V Ramasubramanian in a hotel, His Holiness Jagadguru Sri Shankara Vijayendra Saraswathi Swami of Kanchi Kamakoti Peetham in the Skanda Giri Sri Subramanya Swami Temple, and His Holiness Sri Sringeri Jagadguru Vidushekhara Bharathi Swami at the Veda Bhavan (Sankara Gurukul Veda Patashala) respectively. Each meeting left an indelible mark on my mind and heart, affirming that ‘Democracy and Sanatana Dharma’ are shared ideals, when seen through the same prism of Righteousness.

During my meeting with Justice Ramasubramanian, on the auspicious day of Nagula Chaviti, I presented the ‘Pre-Print Copy’ of my 508-page book ‘Democracy and Governance Through Lens and Blurred Glasses: A Journey into Distorted Visions of Modern-Day Politics.’

The former High Court and Supreme Court Judge, Justice V Ramasubramanian, a Saint in Current Day Robes, a Walking Encyclopedia of Contemporary Jurisprudence and timeless dharmic wisdom, embodies the ideal of a learned jurist who carries not just the authority of law but also the humility of knowledge. He brings to public life a rare combination of Legal Wisdom and Eternal Sanatana Dharma.

In his graciously written appraisal for my book, he called it a work of ‘Universal Appeal’ that could serve as ‘A guiding light to all those who are and who aspire to become part of the three pillars of democracy.’ 

He effortlessly connected aspects of ‘Constitutional Principles with the Ethical Undercurrents of Sanatana Dharma.’ For him, democracy is not a mere institutional construct but a living embodiment of Sanatana Dharma in motion, constantly evolving, self-correcting, and inclusive.

Then, I had the divine opportunity to meet Sri Shankara Vijayendra Saraswathi Swami, the 70^th Peetadhipathi of the Kanchi Kamakoti Peetham, accompanied by my wife Vijayalakshmi. The time we spent in His luminous presence remains one of the most cherished moments of our lives. Presenting my book to Swamiji I felt like offering garland of thoughts at the altar of wisdom. His gentle smile, his calm radiance, and his attentive grace filled me with a sense of completeness. He appreciated my work and especially mentioned that Justice Ramasubramanian’s appraisal gave it a special spiritual dimension, a convergence of the sacred and the civic.

When I spoke about my ongoing effort to write a simplified English Rendition of the Valmiki Ramayana, through contextualized essays connecting the epic’s eternal lessons to contemporary life, Swamiji expressed visible joy. He blessed the endeavor and remarked that such a work would greatly benefit Non-Resident Indians and their children, helping them rediscover their roots through accessible wisdom.

What moved me most, however, was his spontaneous directive that I take up the monumental task of writing a comprehensive history of the Kanchi Kamakoti Peetham. It was not merely an instruction, it was a sacred entrustment. With folded hands, I accepted the divine command, realizing that this is not just another literary task, but a spiritual duty.

Looking back, that morning was not a meeting, but it was a moment of divine convergence, a sacred intersection of thought and faith. It was as if reason and reverence embraced each other, knowledge found harmony with compassion, and academic inquiry bowed before eternal wisdom. The book I offered to Swamiji represented my quest for truth in the turbulent and complex arena of ‘Democracy and Governance.’ The blessing I received symbolized the eternal search for truth in the realm of Dharma, where wisdom is not argued but realized. That day, Jnana and Bhakti merged, and in that union, I found the bridge that connects Democracy with Sanatana Dharma.

Meanwhile, on November 2, another divine experience awaited me at the Veda Bhavan, the Sankara Gurukul Veda Patasala, in Secunderabad. Founded by the late Venkatram Ghanapati, an erudite Vedic Scholar, and nurtured by his equally distinguished son, Sriram Ghanapati, the institution stands as a living sanctuary of Vedic Learning, established under the blessings of the revered Paramacharya of the Kanchi Peetham.

The serene atmosphere, the rhythmic chanting of Vedas, and the humble faces of young scholars filled the air with sanctity. My wife and I were blessed to have our visit coinciding with her birthday, adding a personal glow to that spiritual evening.

We had the fortune of receiving the blessings of His Holiness Sri Sringeri Jagadguru Vidushekhara Bharathi Swami, the illustrious Pontiff of the Sringeri Sharada Peetham. When I presented my books, Swamiji gently smiled and said He had already received one, the Telugu work ‘Sajiva Vahini Sanatana Dharmam’ from a disciple. His affectionate acknowledgment filled me with deep gratitude.

In His Anugraha Bhashanam (The Blessed Discourse or The Benevolent Speech), brief yet profound, Swamiji spoke of the enduring strength of the Vedic Vision and the timeless responsibility to uphold Righteousness (The Eternal Dharma). He fondly remembered the late Venkatram Ghanapati, whose dedication to Vedic Learning continues to nurture the Gurukul’s growth.

Addressing the Young Veda Pathasala Students, Swamiji advised that, after mastering the Vedas, they should take up at least one more Shastra, for true knowledge arises when the depth of Shruti combines with the insight of Shastra. As the evening concluded amidst soft showers that sounded like nature’s own Vedic Rhythm, the divine energy lingered long after His benediction.

When I left the Gurukul Premises, I felt the quiet assurance that as long as such Gurukuls thrive and as long as spiritual teachers like the Sringeri and Kanchi Jagadgurus continue to guide, assisted by Ghanapatis and Salakshana Ghanapatis like Sriram and Late Venkatram, the light of Sanatana Dharma will never dim.

When we returned home late night, my wife, and daughter lit sacred lamps before the Tulasi plants on the occasion of Ksheerabdi Dwadashi, filling our balcony with tranquil glow.

Back home, in a quiet reflection, I sensed the thread that linked all three encounters, the Jurist and the two Jagadgurus. Each, in their own way, reaffirmed that the endurance of democracy is sustained not by systems alone but by values, not by legislation alone but by moral illumination. Justice Ramasubramanian reminded that the spirit of law must rest upon ethics. Jagadguru Vijayendra Saraswathi Swami showed that knowledge must find its moral compass in spirituality. Jagadguru Vidushekhara Bharathi Swami reminded that learning must evolve into wisdom through disciplined devotion.

Between these three, the worldly and the spiritual, the temporal and the eternal, lies the very essence of India’s Continuity. Democracy, at its finest, is not a departure from Sanatana Dharma but its modern expression. It draws life from the same fountain of truth, compassion, duty, and humility that Sanatana Dharma has preserved for millennia. If Sanatana Dharma is the soul of Indian Great Civilization, then Democracy is its True Living Body, animated, evolving, and self-correcting, yet inseparably rooted in ethical consciousness.

As I now look ahead, with the divine blessings of Jagadgurus, and unparalleled goodwill of Justice Ramasubramanian, I look forward to an opportunity to present my book to commendable and concerned individuals and institutions, especially those who carry the ‘Commitment to Preserve, Protect, and Promote the Ethical Essence of Public Life.’

For me, this journey is not about the success of a publication but about reaffirming a conviction, that governance without goodness is hollow, and Democracy without Dharma is directionless.

The journey of democracy, like the journey of the soul, is one of gratitude, to those who guide, to those who question, and to those who believe.

Let me end where I began, with faith renewed and conviction strengthened to renew that, ‘Democracy and Sanatana Dharma are Essentially Shared Values’ which is not merely a concept, but a truth to live by. Come what may, both shall endure eternally.

Vedanta in Motion: Three Major Schools of Hindu Philosophy....From Shankara to Ramanuja to Madhva and Beyond .... ‘Custodians of One Timeless Sanatana Dharma’ : Vanam Jwala Narasimha Rao

 Vedanta in Motion 

Three Major Schools of Hindu Philosophy

From Shankara to Ramanuja to Madhva and Beyond

‘Custodians of One Timeless Sanatana Dharma’

Vanam Jwala Narasimha Rao

November 7, 2025

Over time, I had the divine privilege to interact with and seek blessings from representatives of Advaita, Visistadvaita, and Dvaita philosophies of our times, which subtly transformed my understanding of India’s Living Philosophical Heritage. In fact, I found myself comforted in the holy presence of four luminous pontiffs, amidst the resonance of Vedic Chants. I felt the meets less like an encounter and more like an initiation into the continuum of Vedantic Realization, a reminder that Indian philosophy is not an abstraction buried in ancient commentaries but a living current that flows through realized beings who carry forward the quest for truth with grace and clarity.

The four learned pontiffs are: Jagadgurus Sri Shankara Vijayendra Saraswathi Swami of the Kanchi Kamakoti Peetham and Sri Vidushekhara Bharathi Swami of the Sringeri Sharada Peetham (both continuing the Advaita wisdom founded by Adi Shankaracharya), Sri Subudhendra Tirtha Swami of the Raghavendra Swamy Mutt at Mantralaya (professing the Dvaita tradition propounded by Madhvacharya), and Sri Tridandi Srimannaarayana Ramanuja Chinna Jeeyar Swami of the Ramanujacharya Sampradaya, the radiant messenger of Visistadvaita whose compassion embraces both scholarship and service.

Over centuries, India’s philosophical quest for truth has never been a static pursuit of metaphysical speculation but an unbroken stream of realization flowing through the Upanishadic Wisdom, tempered by time and rediscovered by great seers. Among them, Adi Shankaracharya, Ramanujacharya, and Madhvacharya stand as luminous milestones who gave form and focus to Vedanta through their distinct visions.

Advaita, Visistadvaita, and Dvaita the three major schools of Hindu philosophy differ sharply on the relationship between the individual soul (Atman) and the ultimate reality (Brahman). Advaita (Absolute Non-dualism) postulates non-duality, where the individual soul is identical to Brahman, viewing the world as an illusion (Maya). Dvaita is dualistic, holding that the individual soul and Brahman are completely separate entities. Visistadvaita presents qualified non-dualism, stating the individual soul is part of the supreme soul but remains distinct, with the world being real, not an illusion. 

These philosophies were established by key acharyas (teachers) within the Vedanta Tradition, each offering a distinct interpretation of the relationship between the individual soul (Atman) and the ultimate reality (Brahman). These schools of thought are rooted in the interpretations of foundational Hindu Texts, primarily the Upanishads, the Bhagavad Gita, and the Brahma Sutras. While the foundational texts are ancient, these specific, formalized philosophical schools developed and gained prominence during the medieval period in India. 

These philosophies are not relics confined to manuscripts. They continue to breathe through the lives and teachings of the spiritual masters who embody them in the present day. In that living continuum, one encounters with deep reverence the grace and guidance of pontiffs such as the Sringeri Jagadguru Vidushekhara Bharathi Swami, the Kanchi Kamakoti Shankara Vijayendra Saraswathi Swami, the Mantralaya Head Subudhendra Tirtha, and the Tridandi Srimannaarayana Ramanuja Chinna Jeeyar Swami, each carrying the flame of their respective philosophical traditions with purity, discipline, and profound compassion.

The journey began in the eighth century when Adi Shankaracharya, as if divinely ordained, arose at a time of spiritual disarray. When the decline of Vedic Authority, the rise of ritual orthodoxy and sectarian friction, and the spread of unorthodox ideas from Buddhism and Jainism had fragmented the Indian mind, Shankara’s Advaita Vedanta emerged not as a dogma but as a synthesis, a grand metaphysical reconciliation proclaiming the oneness of Brahman and the essential identity of the individual soul (Atman) with that Absolute Reality.

Prior to Shankara, the Mimamsa school emphasized strict ritualism (karma-kanda) as the primary path to liberation, often sidelining the philosophical and introspective portions of the Vedas and Upanishads. Shankara sought to restore the pre-eminence of the Upanishadic teachings (Jnana-Kanda) which focus on self-knowledge. Shankara engaged in extensive debates with scholars from these traditions, aiming to demonstrate the supremacy of Vedic philosophy and differentiate Advaita concept of an eternal Atman (Self) from the Buddhist concept of anatta (no-self).

When Hinduism was fragmented into various warring sects (Shaivism, Vaishnavism, Shaktism, etc.) and each often claiming its chosen deity was supreme and engaging in morally questionable practices, leading to spiritual confusion and disunity, Shankara philosophy provided a cohesive framework to address these challenges. And accordingly, the Key Thoughts Behind Shankara Philosophy were: Brahman is the Sole Reality, Atman and Brahman are Identical, Knowledge (Jnana) as the Path, Harmonization of Deities, Logic and Reason, create an organized monastic order through Establishment of Centers to systematically transmit knowledge of Advaita Vedanta, and ensure the preservation and spread of Vedic Sanatana Dharma across the subcontinent. 

The world, Adi Shankaracharya declared, was not unreal but transient and relative, a manifestation of Maya, which veils the truth of unity. His emphasized Jnana, knowledge born of inner awakening, became the royal path to liberation. Shankara’s brilliance lay not merely in argument but in organization. Adi Shankara established four great Peethams at Sringeri, Dwaraka, Puri, and Badrinath, ensuring that the Advaita flame would never fade. Kanchi Kamakoti Peetham though not one of the four, is part of the monastic tradition that originates from Adi Shankara, often associated with the Saint Paramacharya who greatly contributed to it in the 20^th Century. 

Sringeri Sharada Peetham and Kanchi Kamakoti Peetham remain twin pillars of Advaita Tradition. The Sringeri Peetham continues as an intellectual and spiritual beacon for over a millennium. Its 37^th pontiff, the Jagadguru Sri Vidushekhara Bharathi Swami, represents a rare confluence of youthful energy and ancient wisdom. His erudition, simplicity, and emphasis on Vedic Learning reflect the continuing strength of Advaita’s inner discipline. His discourses radiate the message that, Advaita is not relaxing philosophy but the practical way to dissolve ego and foster unity amid diversity.

Complementing Sringeri in the Advaita chain has been the Kanchi Kamakoti Peetham, especially through the long and luminous line of Paramacharya the 68^th Jagadguru, Shri Chandrasekharendra Saraswati Shankaracharya Maha Swami, who carried the tradition forward with spiritual refinement. Its current 70^th Pontiff, Jagadguru Sri Shankara Vijayendra Saraswathi Swami, upholds that legacy with scholarly insight and quiet activism. His life reflects Jnana in action, blending contemplation with compassionate engagement.

His visits to various parts of India, including recent one to Skanda Giri Temple in Hyderabad, evoke the living presence of Advaita as he harmonizes Vedic Ritualism with inner knowledge. Under His guidance, the Kanchi Tradition continues to link metaphysical subtlety with cultural preservation, encouraging the study of Sanskrit, Logic, and Classical Arts, while spreading the message that knowledge without humility is incomplete. Both Sringeri and Kanchi thus stand as mirror images of the same luminous Advaita truth and the same divine consciousness.

A few centuries after Adi Shankaracharya (In the Eleventh Century), Ramanujacharya through His Visistadvaita Vedanta, reshaped the devotional landscape of India. He accepted the Upanishadic essence of unity but qualified it with individuality, asserting that the soul and the world are real yet inseparable parts of Brahman, who is endowed with infinite attributes. His Saguna Brahman, a personal God, Vishnu or Narayana, became both the goal and the means of liberation. For Ramanuja, love transcends logic, Bhakti and Prapatti (complete surrender) replace intellectual abstraction with intimate relationship. His philosophy emerged from compassion, by opening gates of spiritual participation to all castes and communities.

In our own time, the radiant torch of Ramanuja Visistadvaita Tradition is held by Sri Tridandi Srimannaarayana Ramanuja Chinna Jeeyar Swami, a contemporary visionary who has made Visistadvaita not only comprehensible but globally resonant. His establishment of the colossal Statue of Equality near Hyderabad, which was inaugurated by Prime Minister Narendra Modi on February 5, 2022, is not mere architectural grandeur, but it symbolizes the equality of all beings before God, a principle Ramanuja lived and died for.

His discourses, delivered with logical clarity and emotional warmth, transform theology into a moral movement. His mission at JIVA Ashram near Muchintal, established in 2008 as an offering to Sri Srimannaarayana Pedda Jeeyar Swamiji on the occasion of His centenary celebrations, integrates ancient wisdom with modern technology, combining Vedic Education with humanitarian projects. In Him, one witnesses how the essence of Visistadvaita, the harmony of unity and diversity, translates into social inclusiveness and active compassion.

In the thirteenth century arose Madhvacharya, the robust exponent of Dvaita Vedanta, who reasserted the eternal difference between the individual soul and the Supreme God. To him, duality was not a defect but divine design that, God is independent, while the soul and the universe depend on Him absolutely. Madhva philosophy was realistic, devotional, and unambiguous. Against the monistic tendencies of his time, he asserted the Panchabheda, the five eternal distinctions between God, Soul, and Matter. His vision affirmed that liberation is not merging into Brahman but realizing one’s bliss in eternal service to Vishnu. This pluralistic realism preserved individuality within devotion and inspired a deep personal relationship with the Divine.

Dvaita finds contemporary expression through the Raghavendra Swamy Mutt, whose spiritual magnetism radiates from Mantralaya. Its present head, Sri Subudhendra Tirtha Swamiji, the 40^th Pontiff in the Madhva line, combines scholarship with serene devotion. His teachings and discourses reaffirm the rational and emotional balance of Madhvacharya Philosophy. The Mutt at Mantralaya and its centers such as Barkatpura in Hyderabad continue to attract seekers who value faith anchored in intellect. His message emphasizes that surrender to God need not deny the world but can transform it into an arena of divine service. His outreach and disciplined monastic leadership keep alive the spirit of Raghavendra Swamy.

These three Vedantic systems, Advaita, Visistadvaita, and Dvaita, are not rival claims to metaphysical supremacy but complementary articulations of the same ineffable truth. Advaita reveals the unity underlying multiplicity, Visistadvaita celebrates the unity that accommodates difference, and Dvaita protects the individuality that makes love possible. The three together form a complete circle of realization, thought, devotion, and grace. Each philosophical path meets the seeker where they stand: Shankara’s through introspection and knowledge, Ramanuja’s through surrender and love, and Madhva’s through devotion and faith. What unites them is the central conviction that human life finds fulfillment only when ego dissolves in awareness of the Supreme.

In the contemporary age of material distractions and spiritual confusion, the continuing presence of these pontiffs is not merely institutional continuity but civilizational reassurance. They demonstrate how ancient wisdom can be lived, not just learned. The Sringeri and Kanchi Peetaadhipathis inspire disciplined contemplation, the Jeeyar Swami inspires compassionate activism, and the Mantralaya Pontiff inspires faith and intellectual devotion. Each, in His own sphere, becomes a living commentary on the eternal scriptures. The challenge they address is not philosophical debate but existential disconnection, the need to rediscover divinity within daily life. Through their teachings, the Vedic and Upanishadic Message regains contemporary meaning for ‘Tat Tvam Asi-That Thou Art’ which signifies the ultimate unity between the individual self and the universal consciousness, thus not as metaphysical jargon but as existed experience.

Philosophy in India has never been divorced from practice. The seers of the past and the pontiffs of the present have known that realization is not in argument but in alignment of thought, word, and deed. Adi Shankara wrote commentaries, and is widely believed to have walked barefoot across the Indian subcontinent multiple times (or two times as some say) during his short life of 32 years (788–820 CE) to propagate his philosophy of Advaita Vedanta. This extensive travel, known as the Digvijaya Yatra (tour of conquest), is a core part of his traditional biography and legacy. 

When Ramanuja expounded Bhakti, he built temples and communities where equality could be lived. When Madhva taught dualism, he established Mathas that preserved both learning and service. Their modern successors mirror the same mission, scholarship fused with humility, ritual linked with meaning, devotion allied with understanding. If one listens deeply, one hears in their voices the same cosmic dialogue between God and Human Being, Self and Soul, Reason and Revelation. It is this dialogue that keeps Vedanta alive and in motion, flowing from Shankara to Ramanuja to Madhva and beyond.

For beyond them lies not a new philosophy but the eternal possibility of synthesis, the realization that truth is many sided, and that the Divine accommodates all seekers, from the philosopher in meditation to the devotee in prayer. Vedanta thus remains not a closed system but a living conversation, dynamic, inclusive, and compassionate. And in that conversation, the four Southern India Pontiffs of our time, but equally celebrated Allover India and Globally, are not merely guardians of tradition but interpreters of eternity, showing that in every age, truth renews itself through those who live it.

India, long celebrated not only for its religious tolerance but for its unique ability to nurture and propel entire streams of thought from the fountain of the Vedic Religion, the Hindu Way of Life that is far more than a religion, stands today as the living cradle of plural spirituality. Yet, in some uninformed and unconcerned circles, one occasionally hears the critique that the three great Vedantic Philosophies, or even the broader traditions of Vaishnavism and Shaivism, represent incompatible divisions within Hinduism. The truth, however, lies in a deeper synthesis that, these are not contradictions but supplementary and complementary expressions of the same eternal search for the Absolute.

Still, for the world to perceive this unity beyond diversity, it would be an epochal moment, if and only the four Illustrious Pontiffs, the live Gods of our times, Sri Shankara Vijayendra Saraswathi Swami, Sri Vidushekhara Bharathi Swami, Sri Ramanuja Chinna Jeeyar Swami, and Sri Subudhendra Tirtha, were to share a common Divine Platform, as ‘Custodians of One Timeless Sanatana Dharma.’ If they, together and consciously, declare from a shared platform that all philosophies ultimately converge into the boundless expanse of Sanatana Dharma, it would silence every superficial distinction and reaffirm India’s Spiritual Integrity before the world.

Well then, here is a conscious plea to ponder: the one who takes the first step toward that sacred convergence would indeed be remembered as a Mahatma Among Pontiffs, a true bridge between the past, present, and the future of the Great Indian Thought. Let us await for that auspicious day when the unity in diversity, that already exists in essence shines also in expression, and when Sanatana Dharma once again reveals itself as the undying heart of India’s soul.