Have you told Bharat?'

Of course not! He could be in on it too.'

Ram glared at Lakshman. He too is your dada, Lakshman!'

Dada, you are too simple. You refuse to see the den of conspiracies that Ayodhya is. Guruji is in on it. Others could be too. I trust only you. You are supposed to protect us all. I have done my duty by letting you know. Now, it is up to you to investigate this.'

There is nothing to investigate, Lakshman. Go back to your room and sleep.'

Dada...'

Back to your room, Lakshman! Now!'

Chapter 8.

What is the ideal way of life?' asked Vashishta.

In the early hours of the morning, the four Ayodhyan princes sat facing their guru, having just completed the Guru Stotram.

Well?' prompted Vashishta, having been met with silence.

He looked at Lakshman, expecting him to take the first shot. However, to Vashishta's surprise, the boy sat tense, barely able to conceal his hostility.

Is there a problem, Paurav?' enquired Vashishta.

Lakshman cast an accusatory glance at Ram, then stared at the ground. No, Guruji. There is no problem.'

Do you want to attempt an answer?'

I don't know the answer, Guruji.'

Vashishta frowned. Ignorance had never deterred Lakshman from attempting a response before. He spoke to Bharat. Vasu, can you try and answer?'

An ideal way of life, Guruji,' said Bharat, is one where everyone is healthy, wealthy, happy, and working in consonance with his purpose in life.'

And, how does a society achieve this?'

It's probably impossible! But if it were possible at all, it would only be through freedom. Allow people the freedom to forge their own path. They will find their way.'

But will freedom help each person realise his dreams? What if one person's dream is in conflict with that of another's?'

Bharat gave that question some careful thought before replying. You are right. A strong man's effort will always overwhelm that of a weak man.'

So?'

So the government has to ensure that it protects the weak. We cannot allow the strong to keep winning. It would create discontent among the ma.s.ses.'

Why, Dada?' asked Shatrughan. I would say, allow the strong to win. Will that not be better for the society as a whole?'

But isn't that the law of the jungle?' asked Vashishta. The weak would die out.'

If you call it the law of the jungle, then I say that this is the law of nature, Guruji,' said Shatrughan. Who are we to judge nature? If the weakest deer are not killed by tigers, the population of deer will explode. They will eat prodigious amounts of greens and the jungle itself may die out, in the long run. It is better for the jungle if only the strong survive - it is nature's way of maintaining balance. The government should not interfere with this natural process. It should merely establish systems that ensure the protection of the weak, giving them a fair chance at survival. Beyond that, it must get out of the way and let society find its own path. It's not the government's job to ensure that all achieve their dreams.'

Then why even bother with a government?'

It's needed for a few essentials that individuals cannot provide: an army to protect the borders from external attack, a system of basic education for all. One of the things that differentiates us from animals is that we do not kill our weak. But if the government interferes to such an extent that the weak thrive and the strong are oppressed, society itself will collapse over time. A society should not forget that it thrives on the ideas and performance of the talented among its citizens. If you compromise the prospects of the strong, and lean too much towards the interests of the weak, then your society itself goes into decline.'

Vashishta smiled. You have carefully studied the reasons for the decline of India under the successors of Emperor Bharat, haven't you?'

Shatrughan nodded. Bharat was a legendary Chandravanshi emperor who lived thousands of years ago. He was one of the greatest rulers since the great Indra of the Devas. He brought all of India under his rule and his government had been the most compa.s.sionate and nurturing of all times.

Why, then, did Bharat's successors not change their ways when they could see that it wasn't working anymore?' asked Vashishta.

I don't know,' said Shatrughan.

It was because the philosophy that guided Emperor Bharat's empire was itself a reaction to an equally successful, but radically different one which determined how society was organised earlier. Emperor Bharat's empire could be described as the apogee of the feminine way of life - of freedom, pa.s.sion and beauty. At its best, it is compa.s.sionate, creative and especially nurturing towards the weak. But as feminine civilisations decline, they tend to become corrupt, irresponsible and decadent.'

Guruji,' said Ram, are you saying there is another way of life? The masculine way?'

Yes. The masculine way of life is defined by truth, duty and honour. At its peak, masculine civilisations are efficient, just and egalitarian. But as they decline, they become fanatical, rigid and especially harsh towards the weak.'

So when feminine civilisations decline, the masculine way is the answer,' said Ram. And, as masculine civilisations decline, the feminine way should take over.'

Yes,' said the teacher. Life is cyclical.'

Can it be safely said that today's India is a feminine nation in decline?' asked Bharat.

Vashishta looked at Bharat. Actually, India is a confused nation today. It does not understand its nature, which seems to be a hotchpotch of the masculine and feminine way. But if you force me to choose, then I would state that, at this point in time, we're a feminine culture in decline.'

Then the question is: is it time to move towards a masculine way of life or a revived feminine culture?' argued Bharat. I'm not sure India can live without freedom. We're a nation of rebels. We argue and fight about everything. We can only succeed by walking down the path of femininity, of freedom. The masculine way may work for a short span of time, but it cannot last. We are simply not obedient enough to follow the masculine way for too long.'

So it seems today,' said Vashishta. But it wasn't always so. There was a time when the masculine way of life characterised India.'

Bharat was silenced into contemplation.

But Ram was intrigued. Guruji, you said that the feminine way of life established by Emperor Bharat was unable to change even when it needed to, because it was a reaction to the ills that an earlier masculine culture had degenerated into. Possibly, to them, the earlier way of life was stamped as evil.'

You're right, Sudas,' said Vashishta, using Ram's gurukul name.

Can you tell us about this earlier masculine way of life? What was this empire like?' asked Ram. Could we find answers in it, to our present-day ills?'

It was an empire that arose many millennia ago, and conquered practically all of India with stunning swiftness. It had a radically different way of life and, at its peak, it scaled the heights of greatness.'

Who were these people?'

Their foundations were laid right here, where we are. It was so long ago that most have forgotten the significance of this ashram.'

Here?'

Yes. It was here that the progenitors of that empire received their education from their great guru. He taught them the essentials of an enlightened masculine way of life. This was his ashram.'

Who was this great sage?' asked Ram in awe.

Vashishta took a deep breath. He knew that the answer would evoke shock. The name of that ancient great rishi was feared today; so much so that it was not even uttered aloud, ever. Keeping his eyes fixed on Ram, he answered, Maharishi Shukracharya.'

Bharat, Lakshman and Shatrughan froze. Shukracharya was the guru of the Asuras, and the Asuras were demonic fanatics who had controlled almost the entire Indian landma.s.s thousands of years ago. They were finally defeated by the Devas, respected today as G.o.ds, in brutal battles fought over a protracted period of time. Although the Asura Empire was eventually destroyed, the wars took a heavy toll on India. Millions died, and rebuilding civilisation took a very long time. Indra, the leader of the Devas, ensured the expulsion of the Asuras from India. Shukracharya's name was reduced to mud, his memory violated by righteous indignation and irrational fear.

The students were too stunned to react. Ram's eyes, though, conveyed curiosity, unlike the others.

Vashishta stepped out late in the night, expecting a tumult among his students; the conversation about Guru Shukracharya had been meant to provoke. Lakshman and Shatrughan were sound asleep in their rooms, but Ram and Bharat were missing. Vashishta decided to walk around the premises in search of them, the moonlight providing adequate illumination. Hearing soft voices ahead, he soon came upon the silhouette of an animated Bharat in the company of a girl.

Bharat seemed to be pleading. But why...'

I'm sorry, Bharat,' the girl said calmly. I will not break the laws of my people.'

But I love you, Radhika ... I know you love me... Why should we care about what others think?'

Vashishta quickly turned around and began to walk in the other direction. It was inappropriate to intrude on a private and painful moment.

Where is Ram?

On a whim, he changed course once again and walked up the stone pathway that led to the small temples built into the central facade of the rock face. He entered the temple of Lord Indra, the king of the Devas; the one who defeated the Asuras. The symbolism of Indra's temple being in the centre was powerful, for Indra had led the army that obliterated Shukracharya's legacy.

Vashishta heard a soft sound from behind the ma.s.sive idol, and instinctively moved towards it. The s.p.a.ce at the back was large enough to comfortably accommodate four or five people. The shadows of Vashishta and the idol seemed to dance on the floor as flames leapt from a torch on the wall.

As his gaze travelled beyond the idol, he could vaguely make out the figure of Ram on his knees, prising open with a metal bar a heavy stone that covered an ancient inscription on the floor. Just as he succeeded, Ram sensed Vashishta's presence.

Guruji,' said Ram, as he dropped the tool and stood up immediately.

Vashishta walked up to him, put his arm around his shoulder and gently sat him down again as he bent down to examine the inscription that Ram had uncovered.

Can you read what it says?' asked Vashishta.

It was an ancient, long-forgotten script.

I have not seen this script before,' said Ram.

It is particularly ancient, banned in India because the Asuras used it.'

The Asuras were the great masculine empire you mentioned today, isn't it?'

That's obvious!'

Ram gestured towards the inscription. What does it say, Guruji?'

Vashishta ran his forefinger along the words of the inscription. "How can the universe speak the name of Shukracharya? For the universe is so small. And Shukracharya is so big."'

Ram touched the inscription lightly.

Legend holds that this was his aasan, the seat that he sat upon as he taught,' said Vashishta.

Ram looked up at Vashishta. Tell me about him, Guruji.'

A very small minority still maintains that he probably was one of the greatest Indians that trod the earth. I don't know much about his childhood; apocryphal accounts suggest that he was born to a slave family in Egypt that abandoned him when he was but an infant. He was then adopted by a visiting Asura princess, who raised him as her own, in India. However, records of his works were deliberately obliterated and the ones that remained were heavily doctored by the powerful and wealthy elite of that time. He was a brilliant, charismatic soul who transformed marginalised Indian royals into the greatest conquering force of his time.'

Marginalised Indian royals? But the Asuras were foreigners, weren't they?'

Nonsense. This is propaganda spread by those with an agenda. Most Asuras were actually related to the Devas. In fact, the Devas and Asuras descended from common ancestors, known as the Manaskul. But the Asuras were the poorer, weaker cousins, scorned and half-forgotten members of an extended family. Shukracharya remoulded them with a powerful philosophy of hard work, discipline, unity and fierce loyalty for fellow Asuras.'

But that would not add up to a recipe for victory and dominance. So how did they succeed so spectacularly?'

The ones who hate them say they succeeded because they were barbaric warriors.'

But you obviously disagree with them.'

Well, the Devas weren't cowards either. It was the Age of Kshatriya, warrior-like qualities were highly sought after. They were probably as good as the Asuras in the art of warfare, if not better. The Asuras succeeded because they were united by a common purpose, unlike the Devas who had too many divisions.'

Then why did the Asuras eventually decline? Did they become soft? How were the Devas able to defeat them?'

As it often happens, the very reason for your success, over a prolonged period of time, can lead to your downfall. Shukracharya united the Asuras with the concept of the Ekam, the One G.o.d. All who worshipped the One G.o.d were equal in His eyes.'

Ram frowned. But that was hardly a new idea! Even the Rig Veda refers to Ekam, the One Absolute. To this day we call him the Sum of all Souls, the Parmatma. Even the followers of the feminine principle, like the Devas, believed in the Ekam.'

There is a nuance that you're missing, Sudas. The Rig Veda states clearly that while the Ekam is the One G.o.d, He comes to us in many forms, as many G.o.ds, to help us grow spiritually, in the hope that we will eventually understand Him in His original form. After all, variety is what surrounds us in nature; it is what we relate to. Shukracharya was different. He said that all other manifestations of the Ekam were false, leading us into maya, the illusion. The Ekam was the only True G.o.d, the only Reality, so to speak. It was a radical thought for that period. Suddenly, there was no hierarchy in the spiritual journey of both, the one who knew no scripture, as well as the one who was an expert on them, simply because they both believed in the Ekam.'

This would make all human beings equal.'

True. And, it worked well for some time for it obliterated all divisions within the Asuras. Furthermore, the dispossessed and oppressed among other groups like the Devas began to join the Asuras; it suddenly raised their social status. But like I've said many times, every idea has a positive and a negative. The Asuras thought that everyone who believed in their Ekam was equal. And what did they think of those who did not believe in their Ekam?'

That they were not equal to them?' asked Ram, tentatively.

Yes. All efforts to impose the concept of the One G.o.d upon minds that do not respect diversity will only result in intolerance. The Upanishads contain this warning.'

Yes, I remember the hymn. Especially this couplet: Giving a sharp sword to a child is not an act of generosity, but irresponsibility. Is that what happened with the Asuras?'

Yes. Shukracharya's immediate students, having been chosen by him, were intellectually and spiritually equipped to understand the seemingly radical concept of the Ekam. But the Asura Empire inevitably expanded, including within its folds increasing mult.i.tudes of people. As time went by, these believers held on to their faith in the Ekam but became exclusionist, demanding undivided devotion; their G.o.d was true, the other G.o.ds were false. They grew to hate those who didn't believe in their One G.o.d, and ultimately began to kill them.'

What?' Ram asked flabbergasted. That's preposterous! Doesn't the hymn on the Ekam also state that the only marker as to whether one truly understands the One G.o.d is that it becomes impossible to hate anyone? The Ekam exists in everybody and everything; if you feel any hatred at all towards anything or anyone, then you hate the Ekam Himself!'

Yes, that's true. Unfortunately, the Asuras genuinely believed they were doing the right thing. As their numbers grew, their storm troopers let loose a reign of terror, tearing down temples, smashing idols and shrines, slaughtering those who persisted with the practice of worshipping other G.o.ds.'