‘The earth has been cleansed of that wickedness,’ said Vishnu Sharma. ‘It was to raise his own worthless position and to degrade the caste system that Ashoka joined the ranks of the tonsured Buddhists. If the deity is more powerful than man, and Brahmins who bear the sacred fire are a part of the deity, then they cannot be on the same footing as Sudras. In the yore when the fire-bearing Brahmin pronounced his curse, sinners were destroyed and the earth was rid of sin. Yesterday, while daring to compete with the sons of the nobility, this son of a slave pulled out his sword. If he had not withdrawn, he would have paid with his blood for his arrogance. This problem has arisen because of lack of understanding on the part of the President of the Republic. This kingdom belongs to the caste dynasty of Madra, not to the Buddhist dharma-chakra¹ of that Greek, Milinda. How dare the low-caste wretches say: “It is by his actions that a man becomes a Brahmin.” Only the Creator, who has conferred the divine nature on him, can deprive a Brahmin of participation in His divinity. No mortal can do that. Will these close-shaven Buddhists dislodge Indra, the God of Rain, too from his place, if ever the rains are delayed? Will they say: “It is by one’s actions that one attains godhood?” Such heresy will not be tolerated in Sagal any more. We shall pull out the tongue of the sinner. Very likely, Prithusen came to seek justice at the hands of grandsire, didn’t he …?’

‘But, Father,’ said Prabuddha Sharma, speaking in a tone of mild amusement, well hidden out of regard for the old man, ‘Just as proof of the deity’s existence is not absolute, the conception of the deity is also a matter of faith and inference.’

‘That is the absurd reasoning of the close-shaven Buddhists,’ replied Vishnu Sharma agitatedly. ‘What is proof? The utterance of a sage is proof enough. The word of one who knows is proof for one who does not know. The proof of a Brahmin’s authority lies in his power.’ Then, pointing to the diamond-studded bracelet on Prabuddha Sharma’s arm, he said excitedly, ‘Why wear these ornaments?’ He pointed to the uttariya covering Prabuddha’s shoulder and said, ‘Why these costly clothes, when even slaves and Sudras go about wearing such, nay, even costlier clothes and ornaments? Do these serve today as an indication of caste, family or authority? If rubies can be had for the asking, then why wear them on your forehead? If the Sudra and the slave can also acquire the same rights and privileges as the twice-born Brahmin, then wherein does greatness of Brahminism lie? Is the power of the Brahmin’s mantra and of the Kshatriya’s sword meant only to serve the Sudra?’ Face flushed with anger, he strode off towards his own chambers.

Embarrassed at the anger of her grand-uncle, Divya stood gazing at the floral pattern drawn on the floor, twisting a corner of her dress between her fingers.