Revenge of the Chandalas

by Sandeep Nayyar

  “Okay, let's go inside the study and discuss there.”

  Leaving the duo with Guru ji, Vaishali took her leave and left. Krishnamurti initiated the discussion.

  “Development of any civilization happens in random ways and not in a straight line as most people tend to believe. There are peaks and troughs in its journey. There are periods of rapid growth followed by cessation. There are upheavals and turmoils. Sometimes ethics rise and dominate and at other times values are completely depleted. Aryan Civilization has gone through all these phases of development to get here.”

  “We've heard that at one time Aryan society genuinely stood for morals and ethics?” asked Neel.

  “The definition of values and morality can be very subjective, and it changes with time and place. What is morally right and justified in one society can be unacceptable in another. No society can be perfectly moral, just like basic human nature, which has both the positive and the negative aspects at the same time. The delicate balance between the two defines the success or failure of a society. To strike this balance, Aryan society strived to create a social system of idealized human callings, the Varna system. Every person was given a role based on character and qualities. To expand values, principles were put in place. To curb wrongful things, certain boundaries and rules were evolved.”

  “The Varna system in principle is a model approach, but how has it worked practically?”

  “As you can imagine, it hasn't been as successful as was expected. It's impossible to keep human beings within predefined limits of any kind. That's why it was made flexible enough to adapt to changing times. For example, if someone is not satisfied or happy with the work or profession he has been assigned, he can choose to change it. There have been many Kshatriya scholars of ancient holy texts—a job originally and socially assigned to Brahmins. Similarly, many Brahmins and Shudras waged wars and triumphed in warfare. But that also gave rise to many issues. The changing roles also affected the overall social ethos. Ambitions arose and collided. Each strata of the society wanted to rise and become the ruler. There have been battles for supremacy, but eventually the basic structure prevailed.”

  “That's interesting. Would you please tell more about the kind of battles and clashes within what groups?”

  “Collisions have happened since the formation of the Aryan society. The oldest in the series of such collisions has been clashes between the Aryans and the Panis. The Pani population was a leading trading community based in the West of India. They were prosperous and affluent. They traded with foreign countries and used the sea-route to make their business prosper. The collision between these two communities continued for several hundred years but as the Panis were not originally warriors, they withdrew and migrated out of India. They continued to trade with Greece, Arabia and Egypt. Those who stayed back mingled with the Aryans over a period. The present Vaishya community was born out of these Panis.”

  “There must have been an influence of Pani community over the Aryan culture and Vedic religion. How did the process of blending of two cultures progress?”

  “The Panis were a smart community of businessmen. They were hard toilers as well. With their hard work and tact, they made amends with the Aryans despite the original differences. They quickly grew to become one of the most respected communities in the Aryan society. They again networked with their foreign partners and started to trade overseas. They have played a vital role in the prosperity of the whole Aryavart. They merged well with Aryan culture but also kept their own basic tradition and cultural legacy intact. Their philosophical viewpoints were different to the Aryan philosophy. They deeply influenced the Aryan philosophy. In the beginning, Arya Brahmins only believed in Vedic philosophy and considered everyone else that included the Shraman Panis, to be non- conformists. Gradually, the Shraman philosophy influenced the Vedic philosophy enough to become an integral part of the Vedic texts, such as Vedas and Upanishads.”

  “But Shraman philosophy is about self-mortification and austerity and the Panis are businesspeople with financial ambitions. They worship the deities of prosperity, Lakshmi and Kuber. So, how can Shraman be their guiding way of life?”

  “Panis are a hardworking and toiling class, as I just told you. Shraman philosophy is also a way of life based on Shram, which means hard work. They do have financial ambitions, but they are not luxury-seeking indulgent people. Rather they believe in a life of abstinence and restraint, which is exactly what the Shraman philosophy suggests. Money is just a means to get social respect. Their life is based on the pillars of hard work, discipline, and austerity. In contrast, the Vedic philosophy propagated joy and happiness. It believes the universe as a manifestation of Brahma. They are one and the same. Hence, the universe is as joyful and ecstatic as Brahma. Life is like an eternal festival. Vedic sages worship nature. The archetypal Aryan incarnations personify these aspects of Vedic philosophy. Krishna's whole persona is joy and ecstasy. He dances, plays his flute and engages in love affairs which are eternally playful. On the other hand, the Pani sages have gained enlightenment as a result of serious devotion and austere practices. There is a stark difference between the two philosophies as you can see. One is a way of a joyful and easy-going life, while the other signifies diligence and discipline.”

  “So, in a way, do you consider Shramanic lifestyle better than the Vedic way?” Dhananjay asked.

  “No, I didn't mean to say that, nor do I believe in that. No philosophy can present an ideal way of life. It cannot be the absolute truth. It can point you in the direction of truth, but itself is not an absolute. It's a perceptive reality at best. It changes meaning depending on who looks at it. The universe has importance for joy as well as a need for discipline. Life is both a festival and a diligent devotion. It's a matter of perception. Those who find themselves aligned with the joyful and festive ways of life choose a Vedic way of life and those who'd rather like to live a disciplined and simple life look at Shraman philosophy. To each his own.”

  “So, is there an emergence of Shraman philosophy again? Are the Panis going back to their original ideas?” asked Neel.

  “Yes, you could say that. There is a newfound sympathy with the Shraman philosophy and a lot of Vaishyas are drifting gradually towards their original philosophy.”

  “And how will this affect the Vedic Aryans? Will it not result in new forms of tension between the two communities?”

  “Yes, it could give rise to collision as well as some co-operation. It's kind of an interesting paradox. A lot of Kshatriyas have followed the Shraman way. They fulfilled their social hierarchy duties despite that. A lot of Brahmins believed that Shraman is in fact complementary to Vedic philosophical way. Upanishads and Vedanta are born out of such line of thought.”

  “How and when this Varn-vyavastha transformed into a caste -based system? The discrimination based on caste and all such debased traditions spurted out of the original system. How do you think that deformity took place?”

  “It's a long story. At one time, Aryan society was very broad minded and devoid of conservatism. There were less limitations in marriage and sexual matters as well. People from one community could easily marry or have conjugal relations with others. It was not a matter of exception but a widely used free practice. The religious values and traditions had space for broad-minded thoughts. They believed that religion is universal and eternal, and their social system could apply to the whole human race. For that it had to be flexible and adaptable. That was a huge factor in the expansion and development of Aryan culture beyond Aryavart. A lot of minor cultures blended into Aryan society. The religion, philosophy, spirituality, science, and trading took Aryan civilization above most of the contemporary civilizations in the world. As it grew and many different cultures and civilizations merged, the social hierarchy got diluted. The original principles on which it was based were lost along the way somehow. That resulted in discrimination based on caste and creed. The social division based on caste and race started to take shape.


  The Aryan society grew faster in the Southern areas. Hot and humid climate, fertile soil and coastal territory aided the development of Aryan population there. The Southern society was amongst the most developed in the world at one time. It was a sea-trading route connecting many traders around the world. But the proximity to sea also affected it adversely. Sea cyclones and storms over time destroyed large parts of the territory. Gradually, they eroded liberal traditions and turned Aryan culture into a narrow-minded discriminating society over time.”

  “I can understand social division, but how did untouchability creep into the great Aryan Civilisation?”

  “That is a long sordid tale. The biggest victim of this kind of discrimination is the Dalit or Chandala community. They are forced to live in cremation grounds. Some believe that they do black magic and understand the mysteries of ghouls and ghosts that roam the crematoriums. That led to more and more discrimination against them. They are considered so lowly and ghastly that people even avoid going anywhere near them lest their shadow should cast an evil effect.”

  “I agree. The conditions of Chandalas are pitiful. I wonder if they have learnt to live with this pathetic state. Do they not burn with revolting pangs of agony?” asked Neel.

  “I have come to know that they have begun to organise. There is a growing anguish in Chandalas. They hate the upper caste, especially the priests. This hatred and anguish are taking them to the path of Tantra. They see Tantra as the saviour as it could bless them with extraordinary powers and attainments to change their state of being. Maybe they consider that they can use these spiritual attainments to reclaim their place in the society and avenge the misdeeds done against them. Being a patriarchal society, the condition of women is even more ghastly in the Chandala community. That has resulted in more anger in the women there. A lot of the Chandala women of South Kosala have formed a group that aims to help each other to spiritual Tantric attainments and take revenge from the upper caste.”

  Suddenly, it occurred to Neel that it was Monday and they had to go to the security office for attendance. He joined hands in appreciation and asked for his leave, “Guru ji, sorry to interrupt you, I think we must leave now. We have to go to the security office.”

  “For registering your attendance. I know that's mandatory for all foreigners. When will we see a day when men will learn to completely trust other men! Perhaps, man is the only creature that creates its own cage.”

  They took leave from Krishnamurti and walked out. Krishnamurti bade goodbye cordially and did not ask for any fee or gift of any kind.

  Dhananjay and Neel looked at each other in a feeling of respect and newfound vision. Maybe Yaduvanshi society is still alive simply because of people like Krishnamurti and the rich altruistic owner of the guesthouse they were lodging in.

  Chapter 17

  The breeze swayed around intoxicated. A haunting tune rose from the bosom of Mahanadi's waves. Shatvari's breath ran amok and longed to meet Damodar's warm breath. Damodar's arms were wrapped around her slender waist. His lips were caressing her navel. Slowly, his lips felt their way round her waist like a serpent slithering up a sandal tree. Shatvari's breath effused a sweet incense. For a while she got lost in this incense not knowing when Damodar's lips moved up from her waist and reached her lips. Her tender lips started to melt in his lips. Shatvari felt as if Damodar's breath had struck up the same melody that had made her burst into a dance. She felt the same urge again, but of a different kind this time. Her silky hair desired to spread on his shoulders. Her slender waist wished to sway in his arms.

  Damodar's fingers slid up and found the knot of Shatvari's blouse. A quick flick of the fingers and the blouse slipped down to her waist and then to satin sheet. Her delicate bosom melted in Damodar's wide chest. Her body throbbed and heaved in his strong arms. Damodar caressed hair off her shoulders and face. Her embalming fragrance and the warmth of her body sent a tidal wave through Damodar and a sudden memory encroached his sensibilities. A memory of Amodini hovered over the presence of Shatvari in his arms, a memory of Amodini's fragrance, her warmth, and her hair. Damodar tried to brush her memory aside but it stormed back, more vividly. Gradually, Shatvari disappeared and Amodini took shape as he closed his eyes. Coming down from his eyes, Amodini started to pervade his entire being. His hands, his breath, his lips, and the entire body felt only Amodini.

  Oblivious of Damodar's internal conflict, Shatvari kept swaying and spreading her fragrance in his arms. With interlocked lips and the play of hands dancing on an unknown tune of love, they were lost in their own ideas of love. Damodar's hands slipped down to the roundness of Shatvari's hips. As he started to caress and feel her even more with his hands, lips, and all his senses, everything stopped for a moment. Amidst the fast beating of two hearts, everything stood still. A whisper of sweet sound took shape from Shatvari's lips and with an 'Ah' the magic was broken. Damodar's hands grasped her hips even tighter.

  Damodar and Shatvari settled in Sripur after their wedding. Damodar took a music teacher's position in a respected school. Realizing Damodar's calibre, he was soon awarded with the title of Acharya followed by Chief Acharya at the school. His fame spread beyond the premises of the school and soon he became a respected personality in the music circles of Sripur. He put in a lot of hard work to compliment his natural talent. He would practice for hours every day and Shatvari supported him in every step.

  Ambarish was still a friend of the household but they would not meet as frequently as before. Damodar's heart occasionally found itself wondering about Amodini but those moments would fade away just like due drops with the sunrise.

  After some time, a grand musical festival was organised in Sripur. Many renowned musicians were invited to perform. Damodar was also invited. He accepted the invitation gladly knowing that this was not only a great opportunity to showcase his talent but also to learn the nuances of various musical styles from the other performing musicians.

  The festival was organized in Rangmandir, a huge theatre. Vocalists, musicians, dancers, and other artists used to come here to perform from all over South Kosala and adjoining states. For them it was a temple of sorts. At the day of the festival, Damodar wanted to peruse the venue just like a devotee would want to go around his place of worship before a grand ritual. The main hall was circular and had the performance stage right in the centre and seating facility around it. The front row was meant for special guests and was visibly large and well decorated. The rest of the chairs were normal. Outside the hall, there was a hallway that connected with other smaller performance theatres. They were meant for rehearsal performances.

  While roaming through the hallway, Damodar heard the dancing steps emanating from one of the theatres. He tried to recognize the ghunghroo rhythm. It was familiar. He went towards the door of the theatre and leaned forward to peep in.

  It was Amodini. She was rehearsing and was totally lost in the dance. Damodar felt a pleasant surprise. Amodini's beauty was still hypnotic. A slender waist as delicate and fragile as a Jasmine vine; a heaving bosom throbbing through a thin purple blouse; a short, royal, blue sari draped only up above the knees flaunting the pearl-white, silken legs of the dancer. Damodar felt her beauty as if a divine light was flickering through immense and impenetrable darkness. He stood there watching her moves. He wondered whether to focus upon her beauty or her dance moves. Her dance complemented her pulchritude in its divinity and grandness. It imbibed aesthetics and creative agility of a master who knew what she was doing. She was unaware of his presence. But soon she noticed Damodar standing at the door and looking in through a gap.

  The sudden union of their gaze caught her off balance and she fumbled and fell on the ground. As she fell, one of her silver anklets tied to her ghunghroos broke free and slipped away. Damodar rushed to the spot in a flash. He tried to help her stand but she herself got up and adjusted her dress.

  “Are you hurt, Amodini?” asked Damodar.

  Amodini was still looking down mendi
ng her clothes. “Yes, seems like some strain in my waist but nothing that won't heal with time,” replied Amodini rubbing her waist.

  “Thank God, it's nothing serious. Yes, time heals everything. Here, get up and tie your anklet.”

  “Why don't you do it yourself? I might feel better,” Amodini moved her leg towards Damodar and for the first time looked straight into his eyes with a gentle smile.

  Damodar sat down bending one knee and held her ankle on his thigh.

  Amodini put her leg on Damodar's thigh and moved it further elegantly. Her sari slipped further up her knee making her thigh in open sight. Emerging out of the royal blue sari, her naked skin gleamed like a full moon coming from beyond a veil of dark clouds. Amodini slightly rubbed the back of her foot onto Damodar's thigh. It sent a flutter of waves down his spine. His heartbeats raced and he could feel the hair at the back of his neck.

  She kept looking at him and smiled, “So how have you been Acharya ji?”

  “Who told you that I am now an Acharya?”

  “Your fame moves faster than you Acharya ji. What if you won't remember your old friend, even though you have been in our town for some time now.”

  “Nothing like that, dear. Just been busy, you know.”

  “Never missed me? Never felt like meeting again?”

  “You know that I would have. But then thought how improper that would be.”

  “Got married?”

  “Asking me, or telling me that you know?”

  “Good, so you remember our old ways of communication. I know you got married to your beloved. Are you happy with her?”

  “Well, you are the master. Tell me what you think?”

  “I can tell that you still have the memories of the night we spent together. If we hadn't met today you would have certainly come to meet someday soon, I am sure.”