The
term diya originally meant "justice." However, as the kshatri caste grew
in prominence within the Varati society and sought to settle their grievances
in duels, the word "diya" became associated with the concept of a duel. In modern
day, diyas are often the preferred solution, both to settle age-old grudges and
newly inflicted wrongs, especially among the warrior elite.
Diyas
may be initiated by any of the castes, though the casteless naraki are not allowed
to participate in such events. Usually diyas are claimed against one another by
members of the same caste, although it is not unheard of for a vaisya to challenge
a kshatri to a duel. Shudra are almost never allowed to challenge a higher caste
to a diya, and few of the higher castes would do more than laugh at any shudra
who dared to call them to a duel. Issues between naraki that actually gain the
interest of their masters are usually settled by their masters; if a naraki wrongs
another, it will be the masters who will duel -- if they feel it is worth their
time and effort.
The diyas are always overseen by
members of the Atarvani. Atman have the authority to oversee any duel that involves
a member of society below the caste of kshatri or Atarvani, with few exceptions.
A Mufti must be called in to oversee any challenge between those in the kshatri
caste and the Atarvani. An Akhund is empowered to judge a diya between high-ranking
kshatri, such as Nayakas, as well as any member of the Atarvani equal or below
their own rank. Finally, it is the Nabi and the Imams who judge diyas between
Clan Warlords (including Clan leaders for the vaisya and Atarvani) and Pashas.
Only Khalid Atar and the Khaliph may judge any diya involving the Nayaka of the
Agni-Haidar and the Visir.
As a general rule, members
of the Agni-Haidar and the priesthood of the Atarvani (not the general members
of the Atarvani caste) are not allowed to participate in diyas, or at the least,
they must gain specific permission to enter a diya. Their duties to Atar supersede
their own issues of honor or justice; they have a higher calling. Members of the
Agni-Haidar must gain the permission of their superior officer to enter a diya,
and their duel must be judged by one of the Akhund, at the least. The same applies
for all of the priesthood of the Atarvani.
Diyas
may be initiated in several ways. Initially, the diya is decided upon in advance
by the two parties and sanctioned by the overseeing Atarvani. The usual choice
of weaponry for the duel is melee weapons, though it is not unheard of for combatants
to choose ranged weapons. The type of weapon must be agreed upon before either
combatant is allowed to choose a specific duelling weapon. The judging Atarvani
may overrule any choice of weapon and usually attempts to keep the weapons within
a reasonable balance of one another. However, if a vaisya chooses to challenge
a kshatri, the vaisya is banned from any edged weapon larger than a keris, and
therefore is often at a disadvantage -- but staves, clubs, and other similar "non-weapons"
are allowed for the vaisya in a diya.
Occasionally,
diyas may not involve physical weapons but be waged by magic, words, or even mental
challenges. These diyas are exceptionally rare but do happen, especially between
women. Diyas involving magic are very carefully watched and require at least an
Akhund-level Atarvani as judge. Even more rare is a diya when one combatant has
magic and the other does not, but even this does transpire. The challenger or
challenged can attempt to convince the judging Atarvani to choose a form of diya
that suits his own skills best if he is not a skilled warrior, and hence gain
the advantage in the duel.
After the weapons are
chosen, the terms of the diya are worked out. The first matter that must be addressed
is how the diya will be decided or concluded. The usual criteria of victory are:
first blood, third blood, submission, incapacitation, and death. A challenge to
first blood is simply that, as is a challenge to third blood. The first one to
score a single or three hits that draw blood upon his adversary wins the diya.
The "third blood" option is the most favored form of a diya, since it is usually
non-lethal, yet still allows both combatants to show their true martial prowess.
The term of submission requires both combatants to fight
until one submits to the other, or until one is rendered unconscious or dead.
The term of incapacitation pits both adversaries until one is no longer capable
of fighting, and the term of death forces both duelists to battle until one is
no more. Altough there are other ways on deciding a winner to a diya, those previously
listed are the most popular.
The options of "first
blood," "third blood," "submission" and "incapacitation" could, of course, end
in the death of one or both combatants. Some duelists are known for agreeing upon
a "first blood" diya and then making sure their first strike is a lethal one.
This is generally frowned upon by the Atarvani, especially if the vanquished was
a high-ranking member of the society, and can be punished quite harshly. Still,
some have gotten away with disposing of their enemies in a diya that was theoretically
a non-lethal one.
Once the conditions of victory
are decided, the matter of "reward" to the victor is also settled. In many diyas,
simply winning the diya is enough. The loser is considered "wrong" in whatever
matter was in dispute, and loses a considerable amount of honor and prestige.
In some cases -- especially in those duels to the death -- no other terms are
set except victory itself. Still, many diyas include terms of victory which range
from monetary payment, to return of property and lands, to the exchange of naraki,
and so on.
If a diya is issued by one party, the
challenged usually faces a level of dishonor and loss of station in the eyes of
his peers if he refuses to accept the challenge, unless a valid reason can be
given for why he or she cannot accept the diya. While some crafty individuals
have managed to not only get out of a diya but to turn the matter against the
challenger, so it was he who lost honor for demanding a diya in the first place,
most will accept a diya in one form or the other so as to not lose face among
his or her own caste.
A diya can also be answered
by a champion to the challenged. Though this is less common -- since it implies
a lack of martial prowess on the individual who chooses a champion to act in his
stead -- it is often employed by high-ranking members of the society whose positions
make them too valuable to become casually embroiled in a duel. In addition, women
in positions of power often have champions acting on their behalf. The Nayaka
of the Agni-Haidar usually acts as the champion on behalf of the Visir in the
absence of the Amir-al.
Khalid Atar's chosen champion
is always the Nayaka of the Agni-Haidar, although the God-King has never called
upon his champion to face a diya. In fact, it is said that upon his ascension
to the throne of the Varati, Khalid Atar fought seven diyas in a row as he wrested
the crown from Ruthas Cashal: he suffered not a single injury until the eighth
and last diya, when the false king managed to score but a single hit upon the
God-King's wrist.
It is important to note that the
king of the Varati can only be overthrown legitimately through a diya. If he is
not beaten in single combat by a challenger, then anyone who takes his throne
is considered nothing more than a pretender. This tradition is ancient, having
been established even before the time of Atar, and is such a powerful custom that
if the Visir is challenged and defeated in a diya during the absence of Atar,
the God-King does indeed lose his throne. Neither Khalid Atar nor any Visir who
has ruled in his absence has lost a diya; during the Al-jahannam (the Age of Darkness)
the last Visir was killed when Ushas-Gah was overrun. He was not, however, defeated
in a legitimate diya.
While diyas are indeed the
popular form of deciding a dispute, especially among the kshatri, it must be emphasized
that it is only one form of dealing with a problem. Often, a case is simply brought
to a Nabi, who judges the matter on its merits and hand down a decision to the
two parties. In addition, if the diya is between two high-ranking members of society,
the Atarvani can rule that a diya is not allowed; often a diya is seen as dangerous
and a potential waste of valued members of the society and government. Still,
diyas are prevalent in this martial society.
