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PostPosted: Wed Sep 21, 2022 7:39 pm
by New Aeyariss

In the beginning, there was only Khoda - a being so powerful and immense that no one could even grasp him. Yet Khoda was alone, thus he set off to create a host of lesser divine beings - the Devas. He created them out of nothing and enjoyed the worship given to him by them. Yet, not all devas were content. One of them fell into pride, and became the Irbis - Prince of Darkness. He successfully convinced one third of all Devas to rebel, but could not defeat the might of Khoda. As a result, he was cast down from heaven, his followers cursed forever.

Then Khoda went to create the first human, and gave him dominion of whole Earth. But Irbis convinced the first human to rebel, which forced Kohda to cast him out. For a long period of time, humans lived on Earth; until they finally attempted one, final rebellion, building themselves a massive temple that was to be the seat of a new pantheon made of Devas.

Khoda had enough. Since humanity did not want him as their god, Khoda chose to make a deal with the fallen Devas. The earth was split; 70 fallen devas would receive one nation of men each, becoming gods of those nations and having a total absolute power over them as long as humanity would agree to it. Meanwhile Khoda chose one nation for himself - a confederation of twelve nomadic tribes. He led them out of oppression by a large neighbouring empire, to conquer vast lands. He also gave them their laws - worship of any the Devas was to be punished by death, as was an entire set of other crimes.

The tribes then invaded the lands he ordered them to conquer. After a certain period of time, the tribes proclaimed Khusrau their first king; but he became corrupt and lost Khoda's favour. Khoda then chose Farrukhsiyar, who became Emperor and during his entire reign, stayed true to Khoda's teachings. As a reward, Khoda announced that his descendants will forever be Emperors, sitting on the Peacock Throne until he finally incarnates as Emperor of Farrukhsiyar dynasty, conquers the world and deposes the daevas. . Farrukhsiyar also conquered vast lands inhabited by various pagan rajas, and subjugated them.

Descendants of Farrukhsiyar, however, were not as pious as him. As a punishment Khoda split his kingdom, and house of Farrukhsiyar remained ruling over two of twelve tribes - the Karlani and Barechi- among a sea of pagans, dominance over which was only maintained by force. Due to increased amount of disobedience, Khoda withdrew his blessings. Battles became harder, enemies - more numerous.

Due to Farrukhsiyar being of Karlani tribe, his nation became known as the Karlani Empire.

Those days were long ago. Now, a young Emperor, Alamgir, has ascended to the throne, and his troubles have only just begun.

His father had a harem so immense that even his officials are not exactly sure how many women are in it. The result was a horde of princes, who are very eager to sit on the Peacock Throne as Padishah Emperors themselves. At least four are conspiring from the shadows, waiting for an opportunity. Everything is observed by watchful eyes of Nizam of Shamshabad - an old, experienced politician with dreams to play kingmaker and one of biggest fiefs in the Empire.

To the North, the pagans are stirring again. A peaceful sect called "Chelas" (followers) was suppressed by Alamgir's father. Now, they return as a warlike cult, their bearded warriors wielding chakrams against their foes. Their only problem is their lack of unity - but perhaps among one the the misils in the khalsa there is someone who would be able to unite them?

The North is not the only place where the Pagans are rebelling. Brahmaji Rao - a friend of Alamagir from his childhood days, now a powerful Raja, has launched a revolt in the South-East. From his mighty fortresses, his mounted bands launch devastating raids upon the Karlani domains. However, for all his genius, Brahamaji lacks men to expand his campaign.

The East is not calm too. Sher Shah Bari managed to install himself as Shah of the remaining 10 tribes, and seeks to conquer the remaining two. Despite publicly posing as a perfect worshipper of Khoda, Sher Shah is a decadent hypocrite who sees the name of Khoda only as a way to manipulate his followers.

Meanwhile, young priest of Khoda has received a vision from Khoda himself, stating that due to wickedness of past emperors, Khoda decided to allow the enemies of Karlani Empire to invade and even triumph over them, hoping that through experience of suffering the tribes would turn to him. Should they do it - Alamgir will become their saviour and one of most powerful Emperors to ever sit on the Peacock Throne. Should he fail and succumb to his inner darkness - his Empire shall fall with him.

The young Emperor has to confront all this. Will you side with him? Or Perhaps his enemies and watch the Karlani Empire burn? The choice is yours!


This is a reboot of earlier Alamgir RP. Hopefully this one will go better.

The character - based RP is centred around court of Emperor Alamgir Shah Karlani of the Karlani Empire. You can RP any sort of court official - a mighty general, one of slave-soldiers guarding Alamgir, a prince, Nizam, priest or allied pagan Raja. You will quickly find that the court is a den of monsters. In cases where plot moves outside of the capital, I will let others RP the important lore characters like Sher Shah Bari or Brahmaji.

The world is a low Fantasy RP similar to the Game of Thrones. Non-human races almost don't exist (except for monsters created by fallen devas, but those are rare). Gods, do, however exist - but they move mostly indirectly. Magic, while present, is mostly indirect as well (see religion is magic trope), will bring you into grasp of fallen devas and characters loyal to Khoda are forbidden from using it.

The setting is loosely inspired by that of Mughal Empire, with "persianised, monotheistic" elite ruling over vast "hindu, polytheist" masses. Technology resembles that of mid-XVI century, with gunpowder weapons common, but lacking edges over bows and arrows.


1) I am the OP. My word is law here.

2) Keep NS rules. This is dark fantasy, but limit everything to PG-13.

3) Please make sure to adjust yourself to the climate. Your characters are shaped by a certain society.

4) The posts are to be written with quality. One liners are forbidden.

5) No metagaming or godmodding.

6) At least one post a week is required.

PostPosted: Wed Sep 21, 2022 7:40 pm
by New Aeyariss

New Aeyariss: Alamgir Shah ibn Farroukshiyar - Emperor; Bijan Mansoori - Minor priest turned prophet.
Khasikonia: Roandriana “Savyarani” (Amira - e - Haram)
Of the Quendi: Brahmaji Rao (Maharaja of Vijayanagara); Dharma of Vijayanagara / Zinat-un-Nissa Mahal (consort/hostage)
Western Fardelshufflestein: Kazem Mirza ibn Farroukshiyar (Prince)
Ovstylap: Erbir Mirza ibn Farroukshiyar (Vizier).


Code: Select all
[b]Nation Name[/b]:
[b]RP SAMPLE[/b]:
[b]Character Name[/b]:
[b]Strengths & Flaws[/b]: (Characters without realistic flaws won't be accepted. You can't be good at everything).
[b]Code for tracking purposes[/b]: Alamgir16

PostPosted: Wed Sep 21, 2022 7:41 pm
by New Aeyariss
Political and Military structure of the Karlani Empire:

Original nomadic confederation was known as "Khodani" (worshippers of Khoda). Out of their 12 tribes, the tribe of Karlani, tracing their descent to Karlan the Firstborn, was regarded as the grandest. Following the splintering of the first Empire, the term "Karlani" came to mean the Khodaist population under Imperial Rule, regardless of tribal affiliation.

It is important to note that for the Karlani, a noble title is always stuck between name and surname. For example, Alamgir Shah Kalrani, Ibrahim Mirza Suri, etc.

Karlani Empire is at least, in theory, absolute monarchy. It's head is Padishah Emperor, from the Karlani tribe, who, at least in theory, has absolute power. In practice, due to the fact that laws of Khoda were given by divine revelation, the power of the Emperor is restrained by them.

Heir to the throne has title of Khan (originally, this title meant a military leader chosen by Khoda. Khans led the tribes until the days Khursau). Other children of the Emperor have usually the title of Mirza (Prince).

Below the Emperor is the Vizier - the second most important office in the Empire. He is the Emperor's right hand, organising and directing the functioning of the government.

Below him are the four ministers.

- Amir Bakhshi heads the Military Ministry. He is in charge of defence, postal service and feudal system.
- Amir Besa heads Financial Ministry. He is in charge of taxation and court spending.
- Amir Allwanin is always a priest of Khoda, from a special clan that has monopoly on priestly duties. He is in charge of both religious and judicial system. He also manages the charity work.
- Amir Kud heads the Imperial House Ministry. He is responsible for both managing the life of the dynasty and carrying public works. He has an attendant, always a woman, who is in charge of the Imperial Harem - usually so large it requires it's own bureaucracy.

The Emperor, Heir to the throne, Vizier and four ministers form a governing council known as Diwan.

The empire is divided into provinces called "subahs" with governors known "zamindars". Each subah in fact a feudal fief, which the governor has to manage in the name of the Emperor and protect from the enemies. Zamidars are members of nobility, with varying titles depending on size and population of their subah. They have varying titles: Nawab (King - in case of a large fief), Mirza (prince), or if they are vassalised pagans, rajah or maharajah. The title of zamidar is not hereditary and upon death of a governor, the Emperor is obliged to designate a new one. In practice, due to corruption, local dynasties have already formed. Each zamidar has his own diwan modelled after the Imperial one, which the ones RPing the governors are free to RP. Each fief is obliged to provide a number of soldiers, depending on it's size and population, both cavalry and infantry. The zamidar is formally a military governor with command over all troops in his fief and is obliged to command in person, but if he is unable to, he can designate an official called "marzban" to command in his stead.

Karlani empire does not possess a regular army; armies are formed if needed and dissolved during peace time. The feudal lords do not directly recruit troops - the task is given to officials called "Mansabdars" who receive money to equip, organise and command units called "mansab". Mansabs are named after their commanders ("Mahmoud Suri's Mansab"), number from 1000 to 5000 men and feature only one type of soldier. Such unit is in fact, a commercial enterprise of it's commander, and the system is full of corruption and "ghost soldiers". Mansabs also differ by who provides their salary - there are "Imperial" Mansabs, paid by the state treasury; and "feudal" mansabs, paid by the local lords.

There are only two branches of the military that are in permanent service. The first is artillery corps, composed of both canons and primitive rockets, headed by Marzban - e - Dukhani. The second one are the Ahids - elite slave soldiers, all cavalry, who are also charged with protecting the Emperor. Their commander is Marzban - e - Ahidi. All officers within the Ahids are slaves and are selected from among the units.

Imperial Harem has it's own system of ranks, depending on importance of the wife. There is one Empress, two Queens (those are always political marriage alliances), Ten princesses. Remaining women hold titles of consort. The harem is managed by Amira-e-Haram, always a woman and an attendant to Amir Kud - the highest office a woman can hold.

Weapons of Karlani Empire:

Reference #1
Reference #2

Weaponry of Karalnis and the pagans differs.

Since Kharlani started as Steppe Nomads, they heavily favour cavalry over infantry. Most of their forces are made of cavalry, fitted with chain mail armour (see Persian armor on reference #2), a large round shield, spear and a composite bow with quiver. Such a force is efficient against both in ranged and melee combat. As sidearms, they use curved sabres and axes (against armoured opponents).

The native rajputs prefer to fight in melee. They usually wear a brigandine type of armour, known as "coat of ten thousand nails" and prefer straight swords known as khanda and long lances. Tactics of their cavalry usually relay on shock effect of the charge.

The exception here are the Brahmaji's men, who adopted tactics of their steppe opponent. They wear almost no armour to maximise mobility and gladly use composite bows. Each warrior has 3 horses, and changes the one on which he rides to travel quickly.

In the old days, units made of pagans and Karlani were kept separate. Today more often we see pagans in "Khodaist" units and vice versa.

All sides use war elephants - which are terrifying in melee, but vulnerable to mass musket fire.

Both Khodaists and Pagans use Katar as self defence weapon. Almost every noble carries such a dagger everywhere he goes, regardless of religion.

Originally a pagan weapon, the gauntlet sword has been enjoying popularity among the Imperial Infantry.

Reference #3

Unlike the armies in real world Europe, the infantry known as sepoys does not use pikes. Armament of a typical sepoy consists of a sabre, a large round shield and a musket. Sepoy formations are made of men of poor social standing, often pressed into service and have low prestige in the empire. Despite that they form bulk of the Imperial Troops and be very effective when firing via volleys of musket fire, but are vulnerable to cavalry charges should their firepower prove insufficient. Hence commanders often deploy them behind fortifications, such as a line of carts or trenches.

Sepoys are very similar regardless of religion of their lord.

Types of Mansabs (see above):

- Sowars: in Ardu the word "sowar" means "cavalryman". Sowars are the "Khodaist" style cavalry, equipped in chain mail armour. Their weapons include a composite bows, medium sized spears, tulwars, maces and daggers. Such a force is good both in meele and in ranged combat, and can easily dismount to fight.

- Rajputs: Rajputs in this context refers to Rajput style cavalry. The formations fight in Pagan style, with lances and swords in close combat. They are superior to Sowars in meele when charging, but lack ranged capability.

- Jazbati: In Ardu this word means "fierce" and refers to both bands of mounted brigands living on the Empire's Northern frontier and the imperial light cavalry, as the two groups overlap. Those formations are of mixed ethnic and religious origin; they wear little protective equipment, their only weapons being composite bows, javelins, sabres and maces. The task of the Jabati is to conduct recoaniissance, harass the enemy, skirmish, chase defeated foes and gain food for the soldiers - the last usually means looting nearest villages, which contributed to dark legend of this formation.

- Pindari: an innovation by Emperor Alamgir, those units are formed in the Empire's Northwest, where most areas are covered by deserts. They ride camels to battle, and their main weapons are cavalry firearms and sabres. Those formations use animals mostly as means of transport and dismount to fight.

- Sepoy Imperial Infantrymen. Always similar, Sepoys relay on firepower of their muskets. If need be, they are equipped with tulwar and a round shield for close combat.

- Shamsherbaz: Meaning "gladiator" in Ardu, those mansabs are rare and usually of small size. Shamsherbaz are elite shock infantry armed with greatswords, gauntlet swords or whip swords. Those units are most often employed during sieges. They are filled with criminal elements and untouchables. Their pay is double that of a normal sepoy, but risk of death - several times greater.

- Elephant: smallest of all mansab types, Elephant regiment usually contains couple dozens to hundred beasts.

Other Formations:

The artillery is mostly focused in the artillery corps, albeit individual lords do possess their own canons. Aside from the canons, popular weapons include zamburaks and rockets - similar to modern day fireworks, with horrid accuracy, but effective to scare enemy soldiers.

Professional warriors train in Houses of Strength. Very often their training routines consist of performing physical exercises with Indian clubs while singing songs about ancient heroes. Another popular form of training is the wrestling - something that is commonly practiced among the nobles and so popular that even the Emperors don't shy from a wrestling match.

Polo, as a way of cavalry training is also popular, as is archery.

If you want to study more about weapons used by the Karlani Empire I recommend YT channels such as Razmafzar TV or Sanatan Shastravidya.


The dominant religion of the Empire is Khodaism.

Khodaism could be classified as henotheistic religion. It believes in existence of Khoda (Lord) - a single transcendental being. No one saw Khoda, nor knows truly how he looks like. He created the universe from nothing alongside with all it's inhabitants.

The term "devas" refers to the celestial beings and includes all inhabitants of three heavens. Khoda is a deva, but not all devas are Khoda. Other devas aside from Khoda are finite, immanent and significantly less powerful. Though other gods exist, only Khoda is worthy of worship.

Below Khoda is his council of devas, created due to the fact that Khoda respects free will of his children and is willing to honour their wishes. Most powerful evil Devas are also members, albeit only as long as the agreement between Khoda and the fallen devas stands.

The core of Khodaist religion is built around the holy book known as Vendidad. It describes the early days of the world, human rebellions and covenant that Khoda made with Prophet - Khan Bahman during the days when tribes left an oppressive Empire and migrated through the desert. Khan Rustam, who led the invasion of the region appears as a character, but his time as a khan is not described.

The Vendidad contains 613 commandments that Khoda gave to Prophet-Khan Bahman, as well as list of religious rituals and laws. However, the ten most important laws are:

1: Other devas exist, but Khoda is the lord of devas. Do not worship any lesser deva. Only Khoda is worthy of worship.
2: Do not make idols to worship them.
3: Do not take the name of Khoda in vain, for his name is Holy.
4: Celebrate all the feasts and rituals as prescribed in Vendidad.
5: Pay proper honours to your parents.
6: Do not commit murder.
7: Do not lie with wife of your fellow man.
8: Do not take property of your fellow man.
9: Do not attempt to fare your fellow man into false crimes.
10: Do not desire property of your fellow man.

Khodaism centres around rituals of blood sacrifice of animals, which are believed to cover sins committed by the people of Khoda.

Only members of Mansoori clan are allowed to be priests. There is also only one temple of Khoda, located in Khusraubad. Remainder of Karlanis perform their cults and sacrifices around community altars. The cult is headed by High Priest, who is also Amir Allwanin. Among his duties is ensuring that the Emperor adheres to laws of Khoda, as well as serve as legal advice.

There are seven major feasts that Karlani are ordered to celebrate.

Another important concept is ritual purity. Khodaists are required to purify themselves with water in several cases, such childbirth, touching a corpse, eating unclean food, etc.

Khodaism believes that all gods of the pagans are fallen devas, who were allowed to temporary reign over humanity as a punishment for renouncing Khoda. Khoda, however, does not intend to keep this state idenfinetly. The purpose in choosing of the tribes was to create an Empire where one day, Khoda could incarnate, assume the throne and conquer the world, thus bringing an end to reign of fallen devas. This concept is known in Khodaism as Frashokereti - restoration of the world.

Critics of Khodanism often point to intolerance for other cults, harsh laws usually ending in death by stoning, authoritarian social structure and massacres committed by forces of Khan Rostam during his invasion of the region as arguments against Khodaism. They claim laws of Khoda are oppressive, the god - uncaring and cold, willing to put his believes through pain and suffering through his purposes and allow his believers to kill, enslave and plunder.

Apologists of Khodanism point out to the fact that the pagan societies were too permissive. Human sacrifices, burning of widows, sexual deviances (of course keep it PG-13) are, after all, a norm among the pagans. Khodanist apologists point out to those activities and portray the invasion and all the violence associated with it as righteous divine punishment for people who chose to listen demon gods instead of Khoda.

What is the truth, I want your characters to decide for themselves.

First, something needs to be mentioned. Khoda is a transcendent being. He knows potential futures (albeit only in their potentialities and leaves humans to make a choice), and is powerful enough to destroy everything with a thought.

So, why does he not?

I need to mention is that Khoda is NOT in total control. He did not foreordain everything, and often let's events run their course. Khoda is also driven by two major factors: his love for his creation, and his sense of justice... which create plenty of conflict inside him.

Khoda possesses his own idea of justice, which humans can not perfectly understand due to Khoda being a transcendent being. Things that humans consider normal may annoy him. He is also a perfectionist, and demands the same from his children. Slightest stains are for him enough to consider the entire being flawed.

His sense of justice is also the reason why events go as they go - and it is also what Devas try to often use against him. See, humans are not perfect, and every human has some kind of flaw or vice he likes to indulge in - which is enough to anger Khoda by going against his standard. Some people don't like his laws at all, despite self identifying at Khodaists. Others don't care at all.

Thus, the chance of success of a spell, and divine protection Khoda may give to a believer in him is proportional to how much said Khodaist is in tune with Khodaist laws. The more a character goes against said laws, the more magic can harm them.

His sense of justice is also why Khoda won't directly intervene in the coming wars. He saw two potential futures that may pass from the recent events.

In one the Karlani turned to him as a result of experience of suffering and pain resulting from their wars. Then he intervened on their side, Karlani armies becoming invincible, and at least for a while the Empire was what he intended to be.

In second, the people preferred their own ideas of morality to his, and the Empire was destroyed. He did however preserve some princes of the line of ibn Farroukshiyar to continue his promise.

Factbook Entry: Kafrs

The term kafr means "unbeliever" and is used by Khodaists to describe those not following the laws of Khoda.

All Kafrs worship the fallen devas. The kingdom of Irbis is feudal in nature - t.m. that Irbis grants a fallen deva a portion of territory to rule over. Devas establish their presence by means of idols, which upon being charged become indwelt by a fallen deva. The more worship a deva receives, the more powerful it gets - and it will use this power to corrupt humans under it. The devas frequently fight over lands and worshippers, but always unite when Khoda makes a move.

The pagan groups vary in theology and fallen devas they worship, but certain practices and beliefs remain common. The foundation of Pagan religions are found in four holy books called "agamas" (hence pagan religion is often known as "agamism"). The books describe an order of devas and rituals dedicated to them.

Pagans believe in existence of impersonal, pantheistic god called "Brahman". This god is not a person, but rather a "force" that can be harnessed. Many pagans believe Devendra to be physical manifestation of Barhman and use the two names as synonym, and hence Karna's title Brahmaji (son of Brahman).

Most powerful of the devas is Devendra, who is in actuality Irbis himself. He is portrayed as "king of the devas" who rules from Mt. Meru. Pagans attribute to him power over weather and storms through his weapon - the vajra. He is portrayed as riding on four tusked white elephant. The pagans attribute to him slaying the primordial dragon of chaos named Ahi (which in reality was done by Khoda, but which Irbis claims for himself to win followers). All pagan groups worship him. Charudhara is his consort, worshipped by the chelas in particular. She is portrayed as many armed goddess of love and war, infamous for temple prostitution employed in her worship.

The other popular gods are Pavaka (fire), Kala (death & underworld), Anila (wind, son of Devenra) and Haoma (goddess of drink making people immoral). The list of goes into millions, but while pagans may pray to many devas, there will always be one who will be dominant over a particular territory.

All pagans have also also certain common concepts. The first one is reincarnation. All pagans believe that soul is reborn in another body upon it's death. This belief is the basis of pagan social order, which does not acknowledge equality of humans. The humans are divided into four varnas (castes) - brahimins, kshatriys, vaishyas and shudras - and where a man is born is determined by his karma (merit) accumulated in past life. Only if a man performs his caste duties well he is given a chance to reincarnate as a member of the higher caste, and social mobility is seen as threat to the divine order. Pagan dynasties frequently use the pretext of reincarnation of a past ruler to legitimise their authority.

All Pagans believe that four goals of life are artha (wealth), kama (desire), dharma (righteousness) and moksha (liberation). Due to influence of fallen devas, pagans practice cult of self-pleasing. Sexual deviances, excessive parties, human sacrifice, black magic and other disgusting occurrences are a daily activity in pagan societies and commonly tolerated. Shudras are discriminated against and brought up in a spirit of passivity that makes them indifferent to authority. In areas under Karlani control the most disgusting pagan customs were suppressed, but are still practised in secret.

A very important piece of pagan culture is an epic poem called "Mahavrisha". The poem tells the story of rivalry between two sons of Vrisha (the first human ruler, from whose name Pagans name the area where the story is set), their rivalry for hand of beautiful princess Ambalika and the civil war that erupts when one of the brothers kidnaps the princess. The poem is extremely popular, read often even by Khodaists, and forms basis of education of the upper classes.

The word "chela" means "disciple". The sect that was known as chelas was started stared by Surjan Singh, who claimed to have received a vision of Charudhara. The goddess told him that over the time, the agamas became corrupt, which resulted in people of vrisha losing capability to resist the Karlani invaders. She told Guru Surjan of necessity of bhakti - a personal devotion to her. If a person successfully performed the devotion to her, she would intercede for the person to her husband, allowing said person to instantly attain moksha regardless of the person's caste.

The new sect was egalitarian in nature, and energised the pagan lower classes. Despite hypocrisy existing among it's leaders since the beginning, the sect taught pacifism and initiated a successful campaign of non-violent resistance against both the Karlani empire and the feudal system. Ironically, the first persecution of the sect arose not from the Khodaists but from local pagan kshatriyas, who became afraid of the new sect's potential to damage the social order.

The sect grew too large to be ignored and at one point, it's fifth guru, Keerat Singh, was arrested and sent to the capital. When brought before the Emperor to be judged, the blasphemed Khoda, causing the emperor to order the guru to be boiled alive. The Emperor then unleashed a great persecution of the sect, which caused it's militarisation. The last two gurus spent their time fighting the Karlani as leaders of popular uprising.

The basis of Chela religion is contained in the First Scriptrue - a holy book believed to be the "Eight Guru". Chelas worship the book, believing it to be a living being - it officiates wedding and is placed in seat of honour during political debates.

Charudhara is the main deva worshipped by Chelas, who restrict their worship purely to her, her husband and couple lower ranked deities in service of their goddess. Their goddess is portrayed as epitome of perfect character, mercy, peace and forgiveness, who will accept anyone. Despite that, Chelas have no problem killing unbelievers, believing it to be an act of mercy allowing killed the party to be reincarnated as a chela. They also practice "liberation ceremonies" in which a person is "liberated" from the cycle of reincarnation by a ritual human sacrifice.

The community of chelas is known as "Khalsa". Upon joining the community, the individual takes surname "Singh" (lion) for men or "Kaur" (Princess) for women. Chelas have a strict code of dress, known as "five k" - kesh (unshorn hair), kangha (a comb for the kesh, usually wooden), kara (a bracelet, usually made of iron or steel), kachera (a white undergarment), and kirpan (a small curved sword of any size, shape or metal). The life in chela community is very strict and given to extreme discipline, although the leadership frequently breaks it's own rules, whereas the lower ranks are required to obey the rules without question.

Due to their discipline, the chelas are extremely efficient warriors. Ever since their seventh guru fell in battle, the khalsa has split into many confederations known as misils. Those war bands dwell in hilly terrain on the Empire's northern frontier, waging war against the Empire and between themselves.

"Phansingars" refers to an organised pagan assassin cult. The cult's name is derived from a kind of garrotte it's members often use. Phansingars worship Kala - the deva of underworld and death - and believe they have a religious duty to kill people in his name.

Over time, the cult turned into a professional assassin group with religious underpinnings. For a right price, they will get rid of anyone their client desires. Due to that, they enjoy unofficial toleration by many Karlani nobles, who often employ their services.

Tawhid-i-Khodani ("Onessness of God") is a heretical school of Khodani theology and a syncretistic religious movement, mostly popular in Ghondistan, but also having presence in the Empire. The movement is officially supported by Ghondistani shahs, who see it as a way to centralise their authority, with Sher himself being a leading proponent.

The movement was created by one of past Emperors, famed to be a great scholar, who became blinded by his own wisdom and allowed himself to be corrupted by fallen devas into creating a perversion of Khodaism. The resulting movement was one of major reasons for Khoda's decision to split the Empire, and has been a taint on Ghondistan ever since, where majority of the Emperors followed it.

The basic assumptions of Tawhid - i - Khodani is that no religion has monopoly on truth, and that all religions posses only a portion of it. To gain truth, one should step outside his own beliefs and study believes of others.

Followers of Tawhid see Khoda as unknown, mostly impersonal being. They doubt authority of Vendidad, usually cherry - picking parts of it they wish to use to support their believes. They believe that devas are "emanations" of Khoda, and that by worshipping the devas, they worship Khoda himself. Hence, they have no remorse about participating in pagan rituals and worship. Another important belief is the belief in reincarnation.

Followers of "orthodox" Khodaism use term "ghulat" (sectarian) to refer to followers of Tawhid and persecute them with uttermost zeal.

Geography of the Empire:

Karlani name for peninsula which they live on is Bhadristan, from the river Badra. Pagans refer to the region as Vrisha, from the name of legendary king who was rumoured to be progenitor of pagan dynasties in the area.

+ Khusraubad: Capital and Holy City of the Karlani Empire. Both the political and religious centres are located here.

- Crimson Citadel (Photo): The Imperial palace and seat of the Karlani Emperor. Famed for it's crimson walls.

- Temple of Khoda: the sole temple of Khodaist religion and the seat of Archpriest. The temple is divided into three parts; outer court court, middle chamber and the holy chamber. A massive brazier burns in the outer court, signifying Khoda's presence.

Because according to Khodaist religion, only those of Mansoori clan can hold office of the priest, there is a significant Mansoori community in Khursaubad..

The lands of Sher Shah, where the remaining 10 Khodani tribes live is known as Ghondistan.

PostPosted: Thu Sep 22, 2022 8:59 am
by Ovstylap
Hello, I shall definitely sign up again, I will have to do this after the weekend however as I have some RL things before then, as well as working on apps for RPs! Excited to be back.

PostPosted: Thu Sep 22, 2022 10:37 am
by Of the Quendi
I am definitely interested in playing Brahmaji Rao but maybe it would make more sense for me to write and app for someone who starts out at court and can more easily interact with other people's characters?

PostPosted: Thu Sep 22, 2022 3:25 pm
by New Aeyariss
No worries, take your time?

As for Quendi I am up for Rao being RPed, and I will leave his story to you.

PostPosted: Thu Sep 22, 2022 8:02 pm
by Cybernetic Socialist Republics
Interested in playing Amir Besa.

PostPosted: Thu Sep 22, 2022 8:13 pm
by New Aeyariss
Cybernetic Socialist Republics wrote:Interested in playing Amir Besa.

Write an application and we will see.

PostPosted: Fri Sep 23, 2022 10:22 am
by Of the Quendi
New Aeyariss wrote:No worries, take your time?

As for Quendi I am up for Rao being RPed, and I will leave his story to you.

I think I will prefer to start by writing an application for Brahmaji Rao's sister, a hostage/concubine at the court. That way I have a character people can actually interact with, and if along the way the RP turns to focus on war with Brahmaji Rao I can always apply as him then. Does that make sense?

PostPosted: Fri Sep 23, 2022 8:39 pm
by New Aeyariss
Of the Quendi wrote:
New Aeyariss wrote:No worries, take your time?

As for Quendi I am up for Rao being RPed, and I will leave his story to you.

I think I will prefer to start by writing an application for Brahmaji Rao's sister, a hostage/concubine at the court. That way I have a character people can actually interact with, and if along the way the RP turns to focus on war with Brahmaji Rao I can always apply as him then. Does that make sense?

Sure, that works for me.

PostPosted: Sat Sep 24, 2022 4:42 am
by Of the Quendi
Nation Name: of the Quendi
Character Name: Dharma of Vijayanagara / Zinat-un-Nissa Mahal
House/Clan/Famlilly: Vijayangara family
Religion: Pagan
Age: 20
Gender: Female
Role/Occupation/Titles: Princess of Vijayanagara, concubine (and hostage) at the Crimson Citadel
Description: Zinat-un-Nissa Mahal is an uncommonly beautiful young woman. Though perhaps a bit too tall (all members of the Vijayanagara family are tall) for a woman, she nevertheless has a beautiful slender figure with a narrow waist and wider hips and breasts. She has long dark hair that is neither wavy nor straight. She has smooth clear and unblemished skin in a beautiful amber colored hue, large green doe-eyes and delicate angelic physical features. Being very athletic, an accomplished dancer and yoga practitioner, and leading an ascetic lifestyle without partaking in excessive dinning and abstaining from alcohol or opium consumption she has a graceful and healthy body, although she is somewhat more muscular than one might expect of a woman. She wears fine but simple clothing, eschews most jewelry and wears only a little perfume and cosmetics.

Charming and accomplished Zinat-un-Nissa Mahal posses the bearing of a dignified and honorable Vrishnan princess. Of the flirty coquettish behavior common to the imperial harem she displays none and she eschews the degenerate excesses of court in favor of a virtuous life. She remains privately devout in her own faith but does this discreetly and without offending Khodaist sensibilities. Despite being very different from most harem women she is however not given to condescension but treats others with kindness and a warm-hearted liberalism and tolerance. While she rarely seeks the company of others she is gregarious and generous with her time and attention. In her dealings with the emperor she is always respectful and deferential but never sycophantic and she does not seek to raise her status through the imperial bedchamber.

Zinat-un-Nissa Mahal loves her family, and especially her older brother Brahmaji Rao deeply, and she is devoted to the cause of Vijayangara which, as relations sour between Brahmaji Rao and the Emperor is complicating her life in the harem and she is forced to find a way to reconcile her devotion to her brother, her faith and her people on one hand and her status as a concubine at the court of Alamgir on the other hand.
Backstory: Born as Princess Dharma, the future Zinat-un-Nissa Mahal is the daughter of the great warlord Bindusara, Maharajah of Vijayangara and his principal consort Asandhimitra, making her thus the full sister of her older brother Prince Karna, the future Brahmaji Rao. When Princess Dharma was born her father, a member of the Khsatriya caste, was one of, if not the, foremost rulers of independent Vrisha, a proud and honorable warrior prince and not an unkind father. But Bindusara for all his might and power proved too ambitious for even his own great talents. Seeking to expand his realm and his power Bindusara eventually attracted the ire of all of his neighbors, both Khodaists and pagans, when he sought to conquer the kingdom of Amreli. Though successful at conquering this kingdom the Amreli general Sage Virata inflicted such enormous casualties on the Vijayanagaran forces that Bindusara no longer had the means to defend himself against his many enemies. Supported by the Karlani Padishah a coalition led by Sultan Zafar Khan attacked Vijayanagara and successfully conquered the state. Zafar Khan became the foremost ruler of the region as the nominal vassal of the Karlani with Bindusara much reduced to a small state around his sacked capital. This embittered and poisoned the mind of the once noble warrior and he grew to be an intolerant and cruel man, continuously scheming and plotting to restore his honor and his power, while resorting to alchol, drugs and licentiousness to numb his own pain. This was the Bindusara Dharma and her siblings knew growing up.

While her mother did her utmost to shield young Dharma from the degenerate court of her father growing up in a broken Bindusara's palace was no pleasant experience for the young girl whose older brothers were sent to various courts as hostages. Even the best efforts of Asandhimitra could not hide from young Dharma the nature of her father who was often violent and abusive towards his wife (though also often very contrite afterwards). Despite the mercurial and abusive nature of her husband (whom she of course remembered from before the ruin of Vijayanagara) Asandhimitra raised her daughter to love, honor and respect her father and dedicated herself to giving her daughter a good education. Dharma proved a remarkably able student. She was well-versed in Karlani and the Vrishan languages from an early age (and later learned more languages), learning to read and recite poetry in both. She even wrote some of her own. She also played the sitar and painted.

Despite her educational talents Dharma was however a rebellious and unruly girl. Her mother's admonishment that she ought to love, honor and respect the degenerate drunk who regularly beat her beloved mother did not sit well with her at all. When Bindusara sent her favorite brother, the one closest to her in age, Karna as a hostage to the Imperial Court she blamed her father and attempted to run away from the palace to join Karna. She was of course caught and beaten (for the first time) by her father. This did not end her rebellion however. Having lost her one beloved companion the princess took to spending time away from the venal court of her father indulging in archery, hawking, horsemanship, fencing and mallakhamba with the boys of the upper kshatriya aristocracy of Vijayanagara. This horrified her mother, but oddly Bindusara never objected. Despite being smaller and scrawny Dharma soon proved able to match her friends in their martial and masculine games which did not sit well with all of them and despite her status she was often picked on by the boys.

One boy who never picked on her was Damodar of Jhansa, a princeling of a small neighboring state. Smitten with the scrawny princess he was always ready to defend her honor with such vigor and enthusiasm he probably prevented much abuse. Dharma however was not grateful and found it mostly an annoyance; she was accustomed to rather more terrifying bullies than prepubescent boys and needed no help she felt. But as both she and her playmates grew older puberty, inevitably, set in, complicating life significantly. Almost overnight the scrawny flat-chested princess grew into a stunning beauty while her playmates went from boys to young men. Maharani Asandhimitra now insisted that the princess separate from her playmates but was only partially successful, as the princess on occasion managed to escape the stifling court and be with her dubious friends who now looked at her differently. Inevitable Damodar of Jhansa who propositioned her first. Already when they where children he had proposed marriage to her, only to be rebuffed. He now made another passionate plea and received a polite (and exasperated) refusal. Soon more determined and less courteous offers was made by some of the other young men. After an unfortunate incident when a young boy, embarrassed at being defeated by Dharma in a sword fight accosted her only to be beaten to within an inch of his life by Damodar, the Maharani forced her husband to finally take action and separate Dharma from her friends.

While initially accepting of the fact (having been rather shocked by the incident with Damodar and the other boy) Dharma quickly grew bored and restive in the palace. But then the son of Zafar Khan arrived at Vijayanagara. As subjects of Zafar Khan Bindusara's family had little choice but to treat the young prince with a respect bordering on servility. The prince took an instant liking to Dharma and soon asked Bindusara, in a rather insulting and imperious manner for her hand in marriage. Incensed Bindusara refused and almost attacked the young prince who departed Vijayanagara in anger. Bindusara declared that he would rather kill his daughter than let Zafar Khan's kin defile her. A violent row erupted between father and daughter during which Bindusara appeared to attempt to rape his daughter, but the Maharani intervened and attacked her husband. Dharma escaped and for the next few weeks resided in her own appartment hearing nothing from her mother (who it was rumored was critically injured) or her father (who had apparently drunk himself into a stupor). Soon a letter arrived from Zafar Khan demanding Dharma marry his son.

Bindusara approached his daughter. He told her that he had decided for her to marry Damodar of Jhansa and that she was to go with him and an escort to Jhansa immediately to escape Zafar Khan. Better, Bindusara said, a minor princeling of little repute than the son and heir of Zafar Khan. Bindusara also came close to (but didn't quite manage) expressing regret at his treatment of his daughter.

Dharma now set out with an overjoyed Damodar to Jhansa. After an uneventful journey she reached that small Raj, where Damodar's mother, Lakhsmibal ruled. Dharma was immediately impressed with Rani Lakhsmibal, an accomplished ruler and warrior woman who had managed to make her small state thrive surrounded by larger and hostile powers. Lakhsmibal for her part was pleased with her prospective daughter-in-law and took her under her wing. She however objected to Dharma's rebelliousness and demanded dutiful devotion from the younger woman. Dharma, ill accustomed to that, balked initially but eventually relented. While the Rani did not object to, and in fact encouraged, Dharma's more wild and martial pursuits she also insisted that the princess devote herself to more feminine pursuits.

While Dharma enjoyed her stay in Jhansa the news from Vijayanagara was however disheartening. Zafar Khan had used the rejection of his demand of Dharma's hand for his son as an excuse to go to war with Vijayanagara. As vassals of Vijayangara Jhansa was obliged to come to the aid of Bindusara and the Rani soon gathered her army to march to against Zafar Khan. She brought her son and her prospective son-in-law with her. Initially excited and enthusiastic about the whole affair Dharma was shocked at seeing thousands of dead and dying soldiers on a battlefield. The thought that people should loose their lives for her to avoid a marriage to a rich and powerful prince horrified her and she suggested to the Rani Lakhsmibal that perhaps it was better that she marry Zafar Khan's son. The Rani however rejected the proposal and the war continued. In Vijayanagara Bindusara had managed to shake his depression and addiction and taken an active lead in the war, reminding those who could remember it of his older self. The war went well and Bindusara had no trouble finding allies who found Zafar Khan's behavior offensive. After a brief but very bloody war Vijayanagara seemed on the cusp of a decisive victory but then Zafar Khan reminded Bindusara that he held his son's as hostages and demanded he abandon an offensive against the heartland of Zafar Khan's state. Bindusara had little choice but to objey and soon mediation by the imperial court saw the war end as a status quo antebellum. The question of Dharma's husband was only a minor issue among the many discussed but for some reason the diplomats of the imperial court settled upon it as important and declared that Dharma should marry Zafar Khan's son to make peace.

While she had offered just such a proposal to end the war Dharma was however increasingly hostile to the notion. Aware that her brother's was mistreated by Zafar Khan and having little reason to think that her marriage with his son would effect any positive change to their situation she balked at marrying her enemy. Increasingly she had come to agree with her father that it was better that she should die than marry her enemy. But Damodar thought differently. He pleaded with Dharma that they should flee Jhansa and hide where Zafar Khan couldn't find them. While Dharma worried that this might reignite the war and didn't feel she could endanger her people for selfish reasons she was in the end convinced by Damodar. The couple fled with a few loyal servant and attendants.

One night as the rested in the jungles of Virsha the group was set upon by Naga. The Nagaraja, a son of a mighty Deva, had seen the visage of Dharma in his dreams and wanted her for his consort. While Damodar and the rest of the group was seemingly killed Dharma was dragged into the netherworld and brought before the Nagaraja who insisted she marry him. Dharma, though shocked, invoked the Deva Manasa, the Nagaraja's mother, asking her for protection. Angered by this, but unwilling to dishonor his mother, the Nagaraja dared not force Dharma to become his consort and instead decreed that she should never be allowed the netherworld unless she agreed to marry him.

Dharma thus became a resident of the netherworld. Though held against her will she was not mistreated. The Nagaraja was very smitten with her and tried to woe her. Every day he allowed her to practice fencing with the Naga and he impressed her by teaching her about magic and the most esoteric and secret elements of the Deva religion. Entranced Dharma learned all that she could from the Nagaraja and over time became more receptive to the proposed offer of marriage. She asked the Nagaraja if he would make her brother Maharaja of Vijayangara and restore it to its former territory by overthrowing Zafar Khan if she agreed to marry him. The Nagaraja gladly agreed to do so and Dharma promised to marry him once it was done. The naga was mobilizing for war when Damodar unexpectedly arrived, having survived the attack by the naga and having looked for Dharma ever since. He declared that Dharma could not marry the Nagaraja because she was betrothed to him. The Nagaraja attempted to kill Damodar but Damodar invoked the powerful Deva, the Wind God to give him strength and aid him, and in the fight Damodar killed the Nagaraja but received fatal wound himself. Moved by the devotion of her childhood friend, Dharma performed funerary rites for him and then asked the naga to return her to her home.

She arrived at Vijayanagara to find her mother death and her father once again at war with Zafar Khan. In his absence, and with all his son's hostages, she did her best to run the country with diligence and humility. After a great battle in which Zafar Khan was defeated Bindusara returned to Vijayangara, gravely injured. Despite their past Dharma dutifully cared for her father in his death struggle. Bindusara considered his inevitable death from his wounds a small price to pay for having inflicted a great defeat on Zafar Khan and was on his deathbed the man he had been before his defeat by Zafar Khan and before he died he and Dharma was reconciled and she forgave him his past mistreatment of her.

Bindusara died. His son's hostages the fate of his kingdom was in the balance. Zafar Khan decided to install his son on the throne of Vijayanagara and finally give him Dharma as a wife. This did not please Vijayanagara and its allies. But more importantly it did not please the Padishah Emperor, who had grown weary of Zafar Khan's ambition and did not wish to see Vijayangara become part of his growing empire. In Khusraubad Prince Karna struck a deal with the Padishah Emperor. Prince Karna would inherit his father's dominion and get the daughter of the Padishah Emperor as his wife, in exchange for thwarting Zafar Khan's ambitions. The Padishah Emperor however demanded hostages from Karna. Since Karna had no wife or sons and his brothers were all hostages by Zafar Khan that hostage became Dharma. She accepted this with equanimity and grace and departed in great haste for Khusraubad. There brother and sister was briefly reunited after nearly a decade's separation only for Karna to depart for Vijayanagara and the struggle with Zafar Khan.

Dharma thus entered the Imperial harem where the Padishah Emperor was greatly impressed with her beauty and comportment, and old man with a multitude of wives and concubines he however gave her to his son and heir, Karna's friend; Alamgir. Alamgir was not however in the capital and Dharma spent her first months in the capital alone, keeping herself somewhat aloof of the court. Later when Prince Alamgir returned to the capital she was formally presented to him as his concubine and given the new name Zinat-un-Nissa Mahal. The agreement between Karna and the Padishah Emperor had stipulated that Dharma could keep her own religion. This prevented her from becoming a full consort, but Karna would rather his sister be a lowly concubine of his own faith than an elevated consort of the Khodaists.

Not long thereafter however Karna, now calling himself Brahmaji Rao decisively defeated Zafar Khan and conquered much of his empire, restoring Vijayanagara to its former glory. Suddenly Zinat-un-Nissa was the sister of one of the Padishah Emperor's most powerful vassals. The Emperor was impressed, and as his own daughter was declared Maharani of Brahmaji Rao's domain, he suggested that Zinat-un-Nissa might convert and become the first wife of the crown prince, a future empress. But Zinat-un-Nissa Mahal refused. She declared it impossible for her to disobey her brother's wish that she retain the faith of her ancestors, even for the price of the imperial crown. As a result she occupies a strange place in the harem hierarchy being connected to a powerful dynasty but outranked by many concubines or more common origins. It bothers her little. While a kind and dutiful concubine for the prince she takes little part in power plays and schemes at court but prefer her own company, spending her time writing poetry and managing her not inconsiderable fortune while surreptitiously practicing magic and worshipping devas, when she is not summoned by her master.

The death of the Padishah Emperor and Alamgir's enthronement, coinciding with the ascendancy of Brahmaji Rao in much of Vrisha however threatens to destabilize her calm and somewhat dull harem existence as she must find a way to thread a path between Vijayangara and the Empire, between the Khodaism of her master and her own devotion to pagan mysteries and magic.
Strengths & Flaws:
Ever since her stay with the Nagaraja Zinat-un-Nissa has been an accomplished student and practitioner of the arcane arts. She has learned how to draw power from the Devas to influence the natural world to her liking and to do so in a reasonably safe and secure manner. She is very discreet in her practice of these arts as she know that they are forbidden and that she must pay with her life if ever found out to engage in magical rites and rituals.

Zinat-un-Nissa Mahal is a highly educated and intelligent woman, who posses knowledge of a many intellectual subjects not often known to women. She is an accomplished poet, speaks, read and write multiple languages, is schooled in math, astronomy, history, geography, philosophy and religion among many other things. She is also an avid musician, rehearsing with her sitar daily. Since her confinement in the harem she spends almost all her time furthering her studies of these subjects and her magical and religious pursuits.

Warrior woman, athlete and animal lover
Zinat-un-Nissa Mahal is skilled in the martial arts of her Khsatriya caste. Having practiced fencing with the naga she has a unique style tailored to her to emphasize her strong suits. While not as physically strong as the great male swordsmen of the empire she is fast and make the most of any opponents tendency to underestimate a woman. She is a great archer and though she isn't strong enough to pull the heaviest or biggest bows she has a composite bow with which she is a formidable marksmen, being able to hit moving targets on great distances. She loves all animals and has a way of seemingly making them love her in turn. Whether she is riding horses or elephants, hunting with hounds or hawks, animals shows an uncanny devotion to her, and she to them. Since her confinement to the harem she has been unable to practice most of these things and has instead focused her physical energy on dancing. Though not given to the more evocative and seductive dancing practiced by some harem woman to impress their masters, her dancing is universally admired by those lucky few, men or women, who has been allowed to see it.

A Pagan at a Khodaist court
Due to her public refusal to convert to Khodaism there are many Khodaists who look down on Zinat-un-Nissa Mahal. While she is always careful not to flaunt her religiosity and often indulge Khodaist rituals and customs her status as a high ranking pagan in the harem makes her a lightning rod among more fanatical Khodaists.

Family troubles
As Brahmaji Rao's sister Zinat-un-Nissa Mahal's status and standing at court is tied to her brother's. When the then Prince Karna was but an ally of the Padishah Emperor in a distant region of the empire she was a respected if inconsequential member of the harem and the court. When Karna took Vijayangara and became Brahmaji Rao her status rose along with his. Now that trouble is brewing between the imperial court and Brahmaji Rao Zinat-un-Nissa Mahal's status is increasingly in question.

Code for tracking purposes: Alamgir16

PostPosted: Sat Sep 24, 2022 7:51 am
by New Aeyariss

There are two things I would like to point out.

1) The language of the court is Ardu. It is a mish-mash of most common languages across the Empire.

2) I would change netherworld to underworld (Patala). I have specified that there exists a class of beings called "Rakshasas" which are human - Deva hybrids. Unlike the Devas, Rakshas are material. Nagas would be a type of Rakshasa descended from a serpentine Deva.

Other than that I love it!

PostPosted: Sat Sep 24, 2022 11:23 am
by Of the Quendi
New Aeyariss wrote:Accepted.

There are two things I would like to point out.

1) The language of the court is Ardu. It is a mish-mash of most common languages across the Empire.

2) I would change netherworld to underworld (Patala). I have specified that there exists a class of beings called "Rakshasas" which are human - Deva hybrids. Unlike the Devas, Rakshas are material. Nagas would be a type of Rakshasa descended from a serpentine Deva.

Other than that I love it!

Great. Underworld it is then.

PostPosted: Sun Sep 25, 2022 5:31 am
by Reverend Norv
This looks very interesting, and an app as good as Quendi's deserves some company. Reserve me the Marzban-e-Dukhani, if you please.

PostPosted: Sun Sep 25, 2022 9:12 am
by New Aeyariss
Reverend Norv wrote:This looks very interesting, and an app as good as Quendi's deserves some company. Reserve me the Marzban-e-Dukhani, if you please.

I have always wanted you in.


PostPosted: Sun Sep 25, 2022 10:56 am
by Of the Quendi
Reverend Norv wrote:This looks very interesting, and an app as good as Quendi's deserves some company. Reserve me the Marzban-e-Dukhani, if you please.

Thank you, glad you like it. :)

PostPosted: Mon Sep 26, 2022 2:34 pm
by Khasinkonia
Thinking of shooting for Amira-e-Haram or perhaps a similarly high-ranking member of the harem this time, to give myself more flexibility and opportunities for interaction. Health willing, I will have a new application together once I have attended to some things elsewhere. Glad to see new life for this setting!

PostPosted: Tue Sep 27, 2022 1:18 am
by New Aeyariss
Khasinkonia wrote:Thinking of shooting for Amira-e-Haram or perhaps a similarly high-ranking member of the harem this time, to give myself more flexibility and opportunities for interaction. Health willing, I will have a new application together once I have attended to some things elsewhere. Glad to see new life for this setting!

No worries I am waiting!

PostPosted: Tue Sep 27, 2022 6:33 pm
by Cybernetic Socialist Republics
New Aeyariss wrote:
Cybernetic Socialist Republics wrote:Interested in playing Amir Besa.

Write an application and we will see.

I'll get to it.

PostPosted: Wed Sep 28, 2022 9:46 am
by Khasinkonia
Alright, so far in my application I have a concept centering around the Amira-e-Haram having originally been a shoe-in for being among the most favoured of Alamgir's wives. As time went on, however, it would become clear that she was barren, which would make her position as a primary consort untenable. However, due to the barrenness, overseeing the harem would have been seen to be a good fit for her, as a wife unable to bear children is in a pretty unthreatening position to the other wives. Does that seem sensible? I also have an explanation for the infertility prepared if you'd like the tl;dr, Aeyariss.

Btw, around how old is Alamgir?

PostPosted: Wed Sep 28, 2022 4:29 pm
by Neo Speyland
Can I be a Buddhist monk?

PostPosted: Wed Sep 28, 2022 10:19 pm
by New Aeyariss
Khasinkonia wrote:Alright, so far in my application I have a concept centering around the Amira-e-Haram having originally been a shoe-in for being among the most favoured of Alamgir's wives. As time went on, however, it would become clear that she was barren, which would make her position as a primary consort untenable. However, due to the barrenness, overseeing the harem would have been seen to be a good fit for her, as a wife unable to bear children is in a pretty unthreatening position to the other wives. Does that seem sensible? I also have an explanation for the infertility prepared if you'd like the tl;dr, Aeyariss.

Btw, around how old is Alamgir?

It works, yes. I would imagine that Alamgir is about 25 in this story.

Can I be a Buddhist monk

A notBuddhist religion is welcome. However expect the Emperor who is a devout Khodaist not to hold your character in high regard.

PostPosted: Thu Sep 29, 2022 9:09 am
by New Aeyariss
I need to point out that I am going to need one more person to start.

You are also welcome to participe in our Discord.

I am also looking for someone to take the office of Vizier.

PostPosted: Thu Sep 29, 2022 11:12 am
by Of the Quendi
Nation Name: of the Quendi
Character Name: Brahmaji Rao, Maharajah of Vijayangara,
House/Clan/Famlilly: Vijayanagara
Religion: Pagan
Age: 25
Gender: Male
Role/Occupation/Titles: Maharajah of Vijayanagara, Kshatriya Kulavantas, Haindava Dharmoddharak
Backstory: Born as Prince Karna of Vijayanagara the future maharajah was the third son of the great warlord and maharajah Bindusara of the Kshatriya caste and his principal consort, Asandhimitra. Although he does not remember it, when Karna was very young his father was one of the foremost rulers of independent Vrisha, a proud and honorable warrior prince and not an unkind father. But Bindusara for all his might and power proved too ambitious for even his own great talents. Seeking to expand his realm and his power Bindusara eventually attracted the ire of all of his neighbors, both Khodaists and pagans, when he sought to conquer the kingdom of Amreli. Though successful at conquering this kingdom the Amreli general Sage Virata inflicted such enormous casualties on the Vijayanagaran forces that Bindusara no longer had the means to defend himself against his many enemies. Supported by the Karlani Padishah a coalition led by Sultan Zafar Khan attacked Vijayanagara and successfully conquered the state. Zafar Khan became the foremost ruler of the region as the nominal vassal of the Karlani with Bindusara much reduced to a small state around his sacked capital. This embittered and poisoned the mind of the once noble warrior and he grew to be an intolerant and cruel man, continuously scheming and plotting to restore his honor and his power, while resorting to alchol, drugs and licentiousness to numb his own pain. This was the Bindusara who Karna knew growing up.

As part of the humiliating terms imposed on Bindusara after his defeat at the hands of Zafar Khan all of sons was to be sent as glorified hostages to the various courts of the victorious powers. One day the time came for Karla to be so used. Unlike his older brothers who lived virtually as slaves in Zafar Khan's fortress Zafarabad, Karna was instead sent to Khusraubad. There he impressed the imperial family with his pleasant demeanor and good manners and he befriended the son of the Padishah emperor, Alamgir Shah. When Alamgir was exiled after killing Asaf Mirza, Karna choose to follow him. The pair became students of Sage Virata and learned much from the former general before returning to court and receiving officer's commissions in the imperial army. A rift however began to develop between Karna and Alamgir as Alamgir became attracted to what seemed to Karna esoteric messianic Khodaist mysticism. Though nominally pagan Karna was himself decidedly secular and humanist in his thinking, paying little heed to the divine. Finding little in Alamgir's new Khodaist creed to admire he however stayed friendly with the prince.

Soon the pair was dispatched to fight the Chela rebels. This greatly pleased Karna. No more religious discussions. Although closer in both cultural and religious terms to the Chela than to the Karlani, Karna had no objections to fighting the rebels. A follower of Kshitriya warrior codes of honor Karna saw nothing inherently wrong with fighting co-religionists. The Chela were known as great warriors and Karna thought it honorable to face them in combat. In the early battles he was confirmed in this as powerful armies clashed. He showed great bravery in vanquishing his foes but refused to plunder or defile their corpses, often returning the bodies of his slain enemies to their kin. But then the war turned to the enemy city of Zira. The brief siege did not please Karna much. There was little honor in it and too much death from disease and starvation for his liking. But it was the fall of the city and its aftermath that shocked him. Rather than face experienced warriors in combat the Karlani army slaughtered the menfolk and enslaved the rest. This greatly offended the sensibilities of the prince and he departed the army soon thereafter returning to Khusraubad.

Upon his return he was received warmly by Jahangir Shah. Though Karna had always been well liked by the imperial family it soon became clear that the Padishah Emperor had more reasons than simply friendship to welcome Karna. While Karna and Alamgir had fought Tanvir Singh Bindusara had died in Vijayanagara and Zafar Khan had begun a conquest of the remains of that state. Already one of the most poweful and most autonomous rulers of the empire the Padishah Emperor was gravely concerned by the prospect of Zafar Khan's state expanding. The Padishah Emperor therefore offered Karna his father's title and assistance in defending his realm.

Sensing that he had a good negotiating position with the imperial armies still fighting the Chela and Zafar Khan poised to become a serious threat to the empire Karna refused any direct military assistance from the Karlani empire out of a combination of honor and spite, demanded that he be allowed to govern the whole of his father's own empire, minus the briefly conquered Amreli, religious liberties for pagans in his domain and to top it all of that he receive the hand in marriage of Khaleeda Begum (whom he had had a fondness for since the incident with Asaf Mirza). The Padishah emperor, somewhat taken back by the demands agreed on the condition that Karna's sister Jodha Bai enter Khusraubad as a hostage and that she be joined there by Karna's two older brothers once they had been freed from Zafar Khan. Karna accepted.

Departing Khusraubad with a half hundred Vijayanagara exiled soldiers and politicians the newly minted Maharajah, supported by a large dowry, quickly recruited a small army of Rajput soldiers and marched south to save Vijayanagara. Zafar Khan was besieging the city when Karna arrived. Moving his small army of six thousand professional soldiers (roughly half Rajput mercenaries and half Maratha regulars of Vijayanagara) rapidly he was able to ambush a much larger army of conscripts and levies and utterly destroyed it. Zafar Khan abandoned the siege of Vijayanagara and withdrew to Zafarabad to gather his much larger forces and resume the offensive. Karna entered Vijayanagara in triumph, had himself enthroned, formally married Khaleeda Begum and began raising the Vijayanagara army. He appealed to the pagan population of that part of the empire to side with him against the unpopular Zafar Khan. During this time Karna encountered a Yogi with whom he discussed his deep misgivings about the Khodaist religious supremacy over his people. The Yogi induced Karna to side with the Devas against Khoda and Karna, needing allies, was happy to oblige. Aided by the devas he suddenly and rapidly went on the offensive against Zafar Khan. Zafar Khan's armies was much larger than Karna's and the last thing the old tyrant had expected was an offensive. Caught of guard his armies was defeated in detail and Zafarabad put under siege. Aided by traitors within the strong fortress city Karna quickly conquered it, decapitated Zafar Khan and freed his brothers while his armies plundered the city, raping, murdering and enslaving its Khodaist population.

According to the agreement with the Padishah Emperor Karna should have now sent his brothers to join his sister in Khusraubad as hostages. Thus far he has not done so. In fact he has given his older brothers high offices in his realm and seem inclined to keep them there, while appearing to take steps to expand his realm, declaring himself Haindava Dharmoddharak, or defender of the pagan faithful of Vrisha and raising troops while threatening local zamindars and khodaist rulers in his part of the empire.
Strengths & Flaws:
Avatar of the Wind God
Possessing (some would say possessed) by the spirits of various fallen Devas Brahmaji Rao is only partly human having acquired enormous supernatural powers beyond that which is available to mere mortals. These mystical powers are his greatest strength and has allowed him to dominate the lesser lords and rajahs of his rebel coalition and forge in no time a strong centralized state with a powerful (but smallish) army ready to take on the Karlani empire. It is however also a weakness as it can cloud his judgement and make him too likely to indulge the not always sensible desires of the devas and as it strikes most people as appalling.

Military genius
Schooled alongside the emperor by Sage Virata Brahmaji Rao is both an extraordinarily great warrior (the emperor's equal or near-equal before he became Avatar of the Wind God; now with the power of the Wind God almost certainly the better (ooc: I would imagine)) and a skilled general. He relies mostly on small highly trained and very mobile armies to carry out rapid encirclement and force concentration battles. Realizing the usefulness of a professional standing army loyal to a single chain of command Brahmaji Rao has used the powers of the devas to cajole his supporters into giving him complete control over their feudal troops from which he has begun to build this new army. He is also constructing a series of highly sophisticated fortresses to defend his domains and has begun to commission a navy.

Kshatriya warrior code
One of the guiding moral principles of Brahmaji Rao's life has been the Kshatriya warrior code. While a strength when it encourages him in his martial studies it is generally a weakness. Guided by this belief Brahmaji Rao abhors the use of irregular units like sepoys, dislikes sieges and is generally unhappy with gunpowder weaponry. While not so committed to his prejudices that he refuses to employ these things entirely he however emphasizes other forms of warfare, sometimes too much.

Family weakness
One of Brahmaji Rao's great weaknesses is his family situation. His sister is currently a hostage in Khusraubad and while few believe this alone will deter him from taking action against the empire it is nevertheless a serious problem. Another issue is the fact that Brahmaji Rao has two older brothers. While both are loyal to their younger brother after having been freed from captivity by him, they, and their superior claims to the throne, could potentially be used against him. Finally Brahmaji Rao is married to and very much in love with the sister of the emperor a Khodaist which is a cause of both embarrassment and pride for his supporters. The pair has no children and with neither of Brahmaji Rao's brothers being particularly competent (in Zafar Khan's custody they were not given the upbringing of princes) the line of succession is a problem.

Religious and philosophical issues
Prior to becoming the Avatar of the Wind God the then Karna was a secular pagan who did not display much religiosity. He was guided chiefly by the aforementioned Kshatriya code then by religion and had a generally humanist outlook. Since becoming the avatar of the Wind God he has however refashioned himself into a highly unorthodox champion of paganism, claiming to fight for the liberation of humanity from Khoda's dark power. This, and his brutality towards conquered Khodaists, has made him a hated figure among many of the followers of that religion while winning him many admirers among the pagans of the empire.
Code for tracking purposes: Alamgir16

PostPosted: Thu Sep 29, 2022 11:18 am
by New Aeyariss