Post by Bhaskar on Aug 22, 2010 18:02:03 GMT -7
So I've rewritten this to hopefully be more concise and easily referenced. Or at least better formatted. This may be added to and/or stripped down and rewritten again in the future because it is impossible for me to please my inner critic.
tl;dr: The Do-Rakhanaa can either be great to have around, or a complete nightmare. If you ever hear one call you anupayukta, it will probably be the latter. Also, I like online translators.
Structure:
* First and foremost, the Do-Rakhanaa have no titled leader. They are very much felines and, as such, spend most of their time living alone. As a consequence formal rank holds little use for them; their politics are a bit more complicated than that. Certain individuals have larger territories, or greater accomplishments to their names, or are otherwise more well-known, and these individuals are respected accordingly. Other members will defer to these felines when necessary. However, they are not given special prefixes and as a result can be difficult for outsiders to identify.
* Just as they have no leader, there is no single Do-Rakhanaa territory. Members will share space with one another if they happen to meet, and conflicts over land are almost unheard of since they have an 'open door' policy with other Do-Rakhanaa tigers, but they do not congregate in any particular area unless they've got a reason to do so.
* The only particular role assigned to members is that of warrior. Every member is expected to be capable of fighting; similarly, every member is expected to provide for themselves, and so there are no ranking hunters or huntresses to do it for them. The obvious exception to this is a mother with young offspring.
* Mothers are largely responsible for the rearing of cubs, though fathers may be peripherally involved as circumstances warrant. He may bring food to his family, or take it upon himself to watch over the mother's territory for added safety.
* Discipline and self-control is prized highly, as their calling often requires a great deal of it. Individuals who lack those qualities are seen as shameful.
Terms:
* Varga - 'Family.' This is what they call themselves, rather than a clan; also doubles as a synonym for Do-Rakhanaa. (Ex: "I am of the varga.")
* Bhaaii - 'Brother.' Used to identify a male member of the varga. (Ex: Bhaaii Mahesha.)
* Bahanaa - 'Sister.' Used to identify a female member of the varga. (Ex: Bahanaa Jyotsana.)
* Bachchaa - 'Child.' Used to identify a youth belonging to the varga. (Ex: Bachchaa Vasanti.) Can also be used as a diminutive. Calling an adult bachchaa is a jab at their maturity.
* Kol-bahl - Used to identify a lone jackal that has formed an almost symbiotic relationship with a Do-Rakhanaa tiger. (Ex: Lakshmi is Bhaskar's kol-bahl.) Not every tiger has a kol-bahl, but it is certainly not uncommon.
* Amgikrita - 'Adopted.' Someone who is not part of the Do-Rakhanaa, but is honored by them in some way. (Ex: Bhata is amgikrita. Lakshmi's referred to him as such, anyway.)
* Anupayukta - 'Undesirable.' Also means unfit, inappropriate, misplaced, improper, etcetera. Used to describe someone that the Do-Rakhanaa find unsuitable to exist.
* Videshaja - 'Exotic.' Traditionally used as a blanket adjective to describe white tigers, golden tigers, purple people eaters, etc.
* Chamdra Mauta - 'Lunar End,' the end being that of a life. Used to describe the late phase of the moon, when it's full, right before it 'dies' and becomes a new moon.
Religion:
* The name of their primary god, Do-Bhagavaana, means 'Two-God.' It is believed that Do-Bhagavaana is both male and female in nature, but the deity's name symbolizes more than this blending: Do-Bhagavaana, much like Shiva, is seen as a god representative of conflicting yet harmonious aspects. Life and Death; Benefactor and Destroyer; Do-Bhagavaana is each of these things and many, many more.
* The varga have many other gods in addition to Do-Bhagavaana. The eldest are the sky, Akasha; the earth, Sthala; the sun, Bhavavesha; the moon, Rajata; the stars, the Taraa; etcetera. They are all Do-Bhagavaana's offspring, and though they are widely considered to be genderless they may be referred to as 'he' or 'she' for general purposes (for example, Bhavavesha is ordinarily a he).
* Their mythology is extensive, with numerous folktales about Do-Bhagavaana and the other gods having been passed down through the generations. In addition to the usual creation stories, there are many parables involving various deities and mortals.
* The soul is perpetual, and an individual's next life depends on what he or she has done in this one. For example, to be reborn as a Do-Rakhanaa tiger is an indication of preparedness to shoulder responsibility, as well as a deep understanding of, and synchronicity with, the rest of the world.
Beliefs:
* While Do-Bhagavaana is seen as an auspicious god, he is also an arbiter. So, too, are the varga. Acting in his name, they can be agents of either order or destruction. Life is a balancing act, and to the Do-Rakhanaa falls a most delicate responsibility: they must walk the same line that Do-Bhagavaana does, keeping not only themselves but others in check when need be. They measure this need against their own moral compass, which may or may not coincide with anyone else's, and will take action accordingly.
* Like Do-Bhagavaana's name, Do-Rakhanaa itself means 'Two-People.' This either an allusion to their commensal relationship with the kol-bahl jackals or to their rather ambiguous nature as both preservers and executioners.
* Just as each soul has its own cycle of life, death, and rebirth, so too does the world. It is said that the universe, in any given incarnation, will undergo four Kaala, or eras:
- The first, Tiivrataa, is when the fabric of reality is at its newest, best, and strongest. Tiivrataa is historically regarded as a golden age of sorts, when all is as it should be and there is no perversion of the natural order and, subsequently, no need to see that order is enforced.
- The second, Ghataava, is when things begin to decline. Just as a body will slow with age, or a fruit will brown after falling off the branch, the world eventually starts to wane and twist out of sync. It does so in little ways, at first, but the entropy slowly builds momentum and increases. This Kaala is supposedly when the Do-Rakhanaa are first needed to stem the flow.
- The third, Naasha, is when the degeneration starts to take over everything else. There are those who hold it back, including the Do-Rakhanaa, but it can become particularly widespread in the Kaala's later years. The Sakht Nakh could be an example of late-term Naasha corruption, a glitch in the Matrix, as it were.
- The fourth, Mrityu, is the "terminal" stage. The world is now in such a state of decay that the tides can no longer be turned back. The damage is irreparable, as the ravages of age are on a living body.
After the conclusion of Mrityu, when there is no longer anything in the dead universe that's worth salvaging, Do-Bhagvaana will destroy it and remake it anew. When this is done, all is essentially reset: the new world begins in Tiivrataa, and the cycle starts all over again.
Beliefs surrounding the Kaala can be somewhat controversial, as there's really no way to prove which era the world is in and it can easily be used to further an individual's agenda.
Outlook as Preservers:
* Everything is of Do-Bhagavaana. The sun and the earth, every living creature--it all comes from the same source. Accordingly, the Do-Rakhanaa respect it. They do not hunt for recreation, only necessity, and will tolerate the presence of most animals.
Outlook as Executioners:
* Those who pervert the natural order of things are seen as anupayukta, undesirable, and must inevitably be dealt with--and if the varga have become involved, then the anupayukta has usually done something to warrant a death sentence. This will be carried out by any means necessary; if a Do-Rakhanaa tiger must follow his or her prey to the ends of the earth, it will be done. On the whole they are dedicated, cunning, and very, very patient.
* In the course of executing their god's work, the varga can and will do things that most sane creatures would object to. After Vijayi fell at the end of the Sakht Nakh war, the Do-Rakhanaa gave his surviving followers no quarter. Adults and cubs were systematically rounded up and eradicated to prevent them from regrouping later on. Cullings, interrogations, physical and psychological warfare--there is nothing they do not have the stomach for.
Rituals:
* The phases of Rajata, the moon, signify birth, growth, death, and rebirth. Each month, when Rajata is at peak fullness, the Do-Rakhanaa hold one of their only social gatherings: the chamdra mauta, or lunar end. Attendance is not compulsory, but this event is an excellent opportunity to share news and reaffirm bonds that may have worn thin with the passing of time. It may also be used for the practice of combat, with contests of strength and skill initiated frequently; they are, after all, fighters.
* In times of conflict, the chamdra mauta is not a social affair; it may become a summit instead. In addition to that, the varga are apt to meet more frequently, and become more tightly knit, during a period of war.
Incarnations of Do-Bhagavaana:
* In addition to his various aspects of power and jurisdiction, Do-Bhagavaana is portrayed as a god who is often directly involved with his creations (unbeknownst to them, in most tales). He can easily incarnate himself as whatever he wishes: an elephant, an insect, a tree, a pillar of light. However, he is also a bit of a trickster and one of his favorite guises is that of the jackal Siyaara, who is both inconspicuous and terribly, terribly clever. There are numerous stories of Do-Bhagavaana, as Siyaara, outsmarting one would-be adversary or another rather than smiting them or otherwise invoking some divine power. Because of Do-Bhagavaana's association with, and favoring of, jackals, the Do-Rakhanaa have formed an unusual partnership with some of them.
tl;dr: The Do-Rakhanaa can either be great to have around, or a complete nightmare. If you ever hear one call you anupayukta, it will probably be the latter. Also, I like online translators.
Structure:
* First and foremost, the Do-Rakhanaa have no titled leader. They are very much felines and, as such, spend most of their time living alone. As a consequence formal rank holds little use for them; their politics are a bit more complicated than that. Certain individuals have larger territories, or greater accomplishments to their names, or are otherwise more well-known, and these individuals are respected accordingly. Other members will defer to these felines when necessary. However, they are not given special prefixes and as a result can be difficult for outsiders to identify.
* Just as they have no leader, there is no single Do-Rakhanaa territory. Members will share space with one another if they happen to meet, and conflicts over land are almost unheard of since they have an 'open door' policy with other Do-Rakhanaa tigers, but they do not congregate in any particular area unless they've got a reason to do so.
* The only particular role assigned to members is that of warrior. Every member is expected to be capable of fighting; similarly, every member is expected to provide for themselves, and so there are no ranking hunters or huntresses to do it for them. The obvious exception to this is a mother with young offspring.
* Mothers are largely responsible for the rearing of cubs, though fathers may be peripherally involved as circumstances warrant. He may bring food to his family, or take it upon himself to watch over the mother's territory for added safety.
* Discipline and self-control is prized highly, as their calling often requires a great deal of it. Individuals who lack those qualities are seen as shameful.
Terms:
* Varga - 'Family.' This is what they call themselves, rather than a clan; also doubles as a synonym for Do-Rakhanaa. (Ex: "I am of the varga.")
* Bhaaii - 'Brother.' Used to identify a male member of the varga. (Ex: Bhaaii Mahesha.)
* Bahanaa - 'Sister.' Used to identify a female member of the varga. (Ex: Bahanaa Jyotsana.)
* Bachchaa - 'Child.' Used to identify a youth belonging to the varga. (Ex: Bachchaa Vasanti.) Can also be used as a diminutive. Calling an adult bachchaa is a jab at their maturity.
* Kol-bahl - Used to identify a lone jackal that has formed an almost symbiotic relationship with a Do-Rakhanaa tiger. (Ex: Lakshmi is Bhaskar's kol-bahl.) Not every tiger has a kol-bahl, but it is certainly not uncommon.
* Amgikrita - 'Adopted.' Someone who is not part of the Do-Rakhanaa, but is honored by them in some way. (Ex: Bhata is amgikrita. Lakshmi's referred to him as such, anyway.)
* Anupayukta - 'Undesirable.' Also means unfit, inappropriate, misplaced, improper, etcetera. Used to describe someone that the Do-Rakhanaa find unsuitable to exist.
* Videshaja - 'Exotic.' Traditionally used as a blanket adjective to describe white tigers, golden tigers, purple people eaters, etc.
* Chamdra Mauta - 'Lunar End,' the end being that of a life. Used to describe the late phase of the moon, when it's full, right before it 'dies' and becomes a new moon.
Religion:
* The name of their primary god, Do-Bhagavaana, means 'Two-God.' It is believed that Do-Bhagavaana is both male and female in nature, but the deity's name symbolizes more than this blending: Do-Bhagavaana, much like Shiva, is seen as a god representative of conflicting yet harmonious aspects. Life and Death; Benefactor and Destroyer; Do-Bhagavaana is each of these things and many, many more.
* The varga have many other gods in addition to Do-Bhagavaana. The eldest are the sky, Akasha; the earth, Sthala; the sun, Bhavavesha; the moon, Rajata; the stars, the Taraa; etcetera. They are all Do-Bhagavaana's offspring, and though they are widely considered to be genderless they may be referred to as 'he' or 'she' for general purposes (for example, Bhavavesha is ordinarily a he).
* Their mythology is extensive, with numerous folktales about Do-Bhagavaana and the other gods having been passed down through the generations. In addition to the usual creation stories, there are many parables involving various deities and mortals.
* The soul is perpetual, and an individual's next life depends on what he or she has done in this one. For example, to be reborn as a Do-Rakhanaa tiger is an indication of preparedness to shoulder responsibility, as well as a deep understanding of, and synchronicity with, the rest of the world.
Beliefs:
* While Do-Bhagavaana is seen as an auspicious god, he is also an arbiter. So, too, are the varga. Acting in his name, they can be agents of either order or destruction. Life is a balancing act, and to the Do-Rakhanaa falls a most delicate responsibility: they must walk the same line that Do-Bhagavaana does, keeping not only themselves but others in check when need be. They measure this need against their own moral compass, which may or may not coincide with anyone else's, and will take action accordingly.
* Like Do-Bhagavaana's name, Do-Rakhanaa itself means 'Two-People.' This either an allusion to their commensal relationship with the kol-bahl jackals or to their rather ambiguous nature as both preservers and executioners.
* Just as each soul has its own cycle of life, death, and rebirth, so too does the world. It is said that the universe, in any given incarnation, will undergo four Kaala, or eras:
- The first, Tiivrataa, is when the fabric of reality is at its newest, best, and strongest. Tiivrataa is historically regarded as a golden age of sorts, when all is as it should be and there is no perversion of the natural order and, subsequently, no need to see that order is enforced.
- The second, Ghataava, is when things begin to decline. Just as a body will slow with age, or a fruit will brown after falling off the branch, the world eventually starts to wane and twist out of sync. It does so in little ways, at first, but the entropy slowly builds momentum and increases. This Kaala is supposedly when the Do-Rakhanaa are first needed to stem the flow.
- The third, Naasha, is when the degeneration starts to take over everything else. There are those who hold it back, including the Do-Rakhanaa, but it can become particularly widespread in the Kaala's later years. The Sakht Nakh could be an example of late-term Naasha corruption, a glitch in the Matrix, as it were.
- The fourth, Mrityu, is the "terminal" stage. The world is now in such a state of decay that the tides can no longer be turned back. The damage is irreparable, as the ravages of age are on a living body.
After the conclusion of Mrityu, when there is no longer anything in the dead universe that's worth salvaging, Do-Bhagvaana will destroy it and remake it anew. When this is done, all is essentially reset: the new world begins in Tiivrataa, and the cycle starts all over again.
Beliefs surrounding the Kaala can be somewhat controversial, as there's really no way to prove which era the world is in and it can easily be used to further an individual's agenda.
Outlook as Preservers:
* Everything is of Do-Bhagavaana. The sun and the earth, every living creature--it all comes from the same source. Accordingly, the Do-Rakhanaa respect it. They do not hunt for recreation, only necessity, and will tolerate the presence of most animals.
Outlook as Executioners:
* Those who pervert the natural order of things are seen as anupayukta, undesirable, and must inevitably be dealt with--and if the varga have become involved, then the anupayukta has usually done something to warrant a death sentence. This will be carried out by any means necessary; if a Do-Rakhanaa tiger must follow his or her prey to the ends of the earth, it will be done. On the whole they are dedicated, cunning, and very, very patient.
* In the course of executing their god's work, the varga can and will do things that most sane creatures would object to. After Vijayi fell at the end of the Sakht Nakh war, the Do-Rakhanaa gave his surviving followers no quarter. Adults and cubs were systematically rounded up and eradicated to prevent them from regrouping later on. Cullings, interrogations, physical and psychological warfare--there is nothing they do not have the stomach for.
Rituals:
* The phases of Rajata, the moon, signify birth, growth, death, and rebirth. Each month, when Rajata is at peak fullness, the Do-Rakhanaa hold one of their only social gatherings: the chamdra mauta, or lunar end. Attendance is not compulsory, but this event is an excellent opportunity to share news and reaffirm bonds that may have worn thin with the passing of time. It may also be used for the practice of combat, with contests of strength and skill initiated frequently; they are, after all, fighters.
* In times of conflict, the chamdra mauta is not a social affair; it may become a summit instead. In addition to that, the varga are apt to meet more frequently, and become more tightly knit, during a period of war.
Incarnations of Do-Bhagavaana:
* In addition to his various aspects of power and jurisdiction, Do-Bhagavaana is portrayed as a god who is often directly involved with his creations (unbeknownst to them, in most tales). He can easily incarnate himself as whatever he wishes: an elephant, an insect, a tree, a pillar of light. However, he is also a bit of a trickster and one of his favorite guises is that of the jackal Siyaara, who is both inconspicuous and terribly, terribly clever. There are numerous stories of Do-Bhagavaana, as Siyaara, outsmarting one would-be adversary or another rather than smiting them or otherwise invoking some divine power. Because of Do-Bhagavaana's association with, and favoring of, jackals, the Do-Rakhanaa have formed an unusual partnership with some of them.
With that said, though, maybe discussion about the Nazi tigers ought to have its own thread?