The Kshatriya

Kshatriya (Hindi: क्षत्रय) (from Sanskrit kṣatra, "rule, authority") is one of the four varna (social orders) of Hindu society, associated with warrior aristocracy.[1] The Sanskrit term kṣatriyaḥ is used in the context of later Vedic society wherein members were organised into four classes: brahmin, kshatriya, vaishya and shudra.[2]

The Kshatriya

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Although the Purusha Sukta uses the term rajanya, not Kshatriya, it is considered the first instance in the extant Vedic texts where four social classes are mentioned for the first time together.[9] Usage of the term Rajanya possibly indicates the 'kinsmen of the Rajan' (i.e., kinsmen of the ruler) had emerged as a distinct social group then,[9] such that by the end of the Vedic period, the term rajanya was replaced by Kshatriya; where rajanya stresses kinship with the Rajan and Kshatriya denotes power over a specific domain.[9] The term rajanya unlike the word Kshatriya essentially denoted the status within a lineage. Whereas Kshatra, means "ruling; one of the ruling order".[10]Jaiswal points out the term Brahman rarely occurs in the Rig-veda with the exception of the Purusha Sukta and may not have been used for the priestly class.[9] Based on the authority of Pāṇini, Patanjali, Kātyāyana and the Mahabharata, Jayaswal believes that Rajanya was the name of political people and that the Rajanyas were, therefore, a democracy (with an elected ruler).[11] Some examples were the Andhaka and Vrsni Rajanyas who followed the system of elected rulers.[9] Ram Sharan Sharma details how the central chief was elected by various clan chiefs or lineage chiefs with increasing polarisation between the rajanya (aristocracy helping the ruler) and the vis (peasants) leading to a distinction between the chiefs as a separate class (raja, rajanya, kshatra, kshatriya) on one hand and vis (clan peasantry) on the other hand.[12]

The term kshatriya comes from kshatra and implies temporal authority and power which was based less on being a successful leader in battle and more on the tangible power of laying claim to sovereignty over a territory, and symbolising ownership over clan lands. This later gave rise to the idea of kingship.[13]

After the Mahajanapada period, most of the prominent royal dynasties in northern India were not kshatriyas. The Nanda Empire, whose rulers were stated to be shudras, destroyed many kshatriya lineages.[20]

In the era from 300 to 700 CE, new royal dynasties were bestowed kshatriya status by brahmins by linking them to the kshatriyas of the epics and Puranas. Dynasties began affiliating themselves with the Solar and Lunar dynasties and this gave them legitimation as rulers. In return the newly christened kshatriyas would patronize and reward the brahmins. The Sanskritic culture of the kshatriyas of this period was heavily influential for later periods and set the style that kshatriyas of later periods appealed to. This process took place both in North India and the Deccan.[24]

In rituals, the nyagrodha (Ficus indica or India fig or banyan tree) danda, or staff, is assigned to the kshatriya class, along with a mantra, intended to impart physical vitality or 'ojas'.[27]

The Vedas do not mention kshatriya (or varna) of any vansha (lineage). The lineages of the Itihasa-Purana tradition[28] are: the Solar dynasty (Suryavamsha);[28] and the Lunar dynasty (Chandravamsha/ Somavamsha).[28]

kshatriya held a deep and fearful respect of magic, believing it to be the domain of gods and demons rather than mortal men. Instead, they embraced the sciences and mathematics. Religious matters were left to the brahmin caste. [5]

To protect animals (especially cows), and the land.To create wealth and prosperity.To maintain workers with abundant food, clothes, etc.To trade ethically.To give taxes to the kshatriyas (ruling class).

To study and teach the Vedas.To perform sacrifice and religious ceremonies, and teach others how to perform such rituals.To accept alms and also give in charity.To offer guidance, especially to the kshatriyas.To provide medical care and general advice free of charge.To know Brahman (spirit, the self, God).To never accept paid employment.To develop all ideal qualities, especially honesty, integrity, cleanliness, purity, austerity, knowledge and wisdom.

The Indo-Gangetic plain seems to have been the homeland of the kshatriya when the arya (those who would eventually set themselves apart as bramhana) arrived there looking for fresher pastures and later, driven by the drought in the lower Sarasvati valley. The kshatriya must have moved across the Vindhya into the Deccan in the natural course, from very early times. From the evidence of cattle caravans that connected distant sources of materials and markets in the Indo-Gangetic plain and the Deccan, we know that there happened a regular exchange of people and goods between the two regions, at least from the Harappan times [Allchin, 1983: The Rise of Civilization in India and Pakistan, 189].

In the past people looked upon Kshatriyans to protect them from all dangers. Kshatriyans were kings and warriors in the army, all soldiers knew basics of Kshatriyan martial arts. The Kshatriyans were held in respect by everybody. The Kshatriyans were always members of some Royal - Families or Raja-kudumba's[citation needed]. They were also known as Kshatriya-kul's[citation needed]. The folklore talks of some great Kshatriyans and legends. The status of Kshatriyans was clearly exalted. Legends tell that Kshatriyan could be told by sight because of his tall, strong and muscular male look. They were supposedly able to fight blindfolded and archers could hit a target by just sound in the dead of the night. Stories of exemplary courage still circulate by word of mouth and are recorded as folk-tales. Some stories reveal a darker side. Non-Kshatriyans were rejected in the Kshatriyan society even if they did a Kshatriyan's job better than a Kshatriyan[citation needed]. Teachers of Kshatriyans never accepted non-kshatriyans, for example see the story of Ekalavya.

"People expected me to make some announcement about a new political outfit. We are here to discuss kshatriya dharma. I am here to give the message of unity and equity. Kshatriyas have always been a divided house but they should now unite and take OBCs and backward communities also along with them." 2ff7e9595c