Kshatriyas

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Kshatriya (क्षत्रिय), is one of the four varnas (social orders) in Hinduism. (शर्म ब्राहमणस्य वर्म क्षत्रियस्य गुप्तेती वैश्यस्य Prasar grhaysutras) It constitutes the military and ruling order of the traditional Vedic-Hindu social system as outlined by the Vedas and the Laws of Manu. Lord Rama, Lord Krishna, Buddha, and all Tirthankaras of Jainism Parsvanatha to Mahavira belonged to this social order. Bhagwan Parashurama was half Kshatriya from Kshatriya mother Renuka and Brahmin father Jamadagni.

History

Initially in ancient Vedic society, this position was achieved on the merits of a person's aptitude (Sam), conduct (Sam), and nature (Sam). Movements of individuals and groups from one class to another, both upward and downward, were not uncommon; a rise in status even to the rank of Kshatriya was a recognized reward for outstanding service to the rulers of the day.[1] Over the years it became hereditary. In modern times, the Kshatriya varna includes a broad class of caste groups, differing considerably in status and function but united by their claims to ruler-ship, the pursuit of war, or the possession of land.

The legend that the Kshatriyas, with the exception of the Ikshvakus, were destroyed by Parasurama, the sixth reincarnation of Vishnu, as a punishment for their tyranny is thought by some scholars to reflect a long struggle for supremacy between priests and rulers that ended in victory for the former. By the end of the Vedic era, the Brahmins were supreme, and the Kshatriya had fallen to second place. Texts such as the Manusmṛti (a book of Hindu law) and most other dharmashastras (works of jurisprudence) report a Brahman victory, but epic texts often offer a different account, and it is likely that in social reality rulers have usually ranked first. The persistent representation of deities (especially Vishnu, Krishna, and Rama) as rulers underscores the point, as does the elaborate series of ritual roles and privileges pertaining to kings through most of Hindu history.[2]. With the rise of Buddhism, Kshatriyas regained their position as first of the four varnas. The murder of the last Maurya emperor Brhadrata by his Brahmin general Pusyamitra Sunga, and the subsequent decline of Buddhism in India, marked Brahmin supremacy once more in Eastern India. Western India remained a stronghold of Kshatriya clans as epitomized by Rajasthan and the powerful Kshatriya empire that ruled from Ujjain right up to the Islamic incursions led to a downfall of the Chauhan Kshatriyas in Delhi.

Etymology

In Sanskrit, it is derived from kṣatra, meaning "dominion, power, government" from a root kṣī "to rule, govern, possess". Old Persian xšaθra ("realm, power"), xšaθrya ("royal"), and xšāyaθiya ("emperor") are related to it, as are the Persian language words šāh ("emperor") and šahr ("city", "realm"). The Thai word for "king", kasat, and the Malay word for "knight" or "warrior", kesatria or satria, are also derived from it. The term denotes aristocratic status.

In the early Vedic civilization, the warrior caste was called rājanya or kšatrīya. The former was an adjectival form of rājan "ruler, king" from a root rāj "to rule", cognate to the Latin rex "king", the German Reich "empire/realm", and the Thai racha "king". In Persia, the satraps, or "kshatrapa", were the governors, or "protectors", of the Persian Empire's provinces.

Dutiful Warrior

Rama was a Kshatriya of Suryavanshi lineage. He is considered an incarnation of Lord Vishnu.]] Krishna, a Kshatriya by birth of Chandravanshi lineage, He is considered another incarnation of Lord Vishnu. In the Bhagavad Gita he taught Arjuna about the duty of a Kshatriya.]]

A Hindu ruler was bound by the holy scriptures to govern as a Dharma-Raja (Just Rule), with the main duties being protection of his subjects and livestock.

The Rig Veda states:

praja arya jyotiragrah'. RV, VII. 33.17

People ruled by Aryans are led by the Divine light.

King Rama of Ayodhya is considered the greatest of the Dharma-Rajas:

arya sarva samascaiva sadaiva priyadarsanah

An Aryan who worked for the equality of all, was dear to everyone. Rama is also considered an avatar of Vishnu.

The Ramayana states:

Like the ancient monarch Manu, father of the human race
Dasaratha ruled his people with a father's loving grace.

Symbol of Kshatriya

In rituals, the Nyagrodha (Ficus Indica or India Fig/Banyan tree) danda, or staff, is assigned to the Kshatriya class.

:The Nyagrodha or Banyan tree, (not to be confused with the Pipul, Ficus Religiosus or Sacred Fig), with its hanging branch like roots which turn into trunks and can grow to cover acres, was regarded as resembling the Kshatriya. The Nyagrodha is the kshatra power of trees, and the Kshatriya is the kshatra power [among humans], for the Kshatriya dwells fastened to the kingdom, and is supported [by it]. The Nyyreoagrodha is fastened to the ground by its downward growths, and supported [by it][3].

"The staff made of this wood is given to the Kshatriya initiate with a mantra imparting physical vitality or 'ojas'".[4] In the Manu Smriti, or Laws of Manu, the Kshatriya caste is given the Varna (Color) red.

Vedic origin

The universe in Hindu mythology came into being through the yawn of the Adi-Purusha, the one eternal being. He then felt it necessary to monitor the universe. So, he created Lord Vishnu and Lord Shiva, entrusting them with preservation and re-creation. These two were the two sides of the same coins, a replica of HIM. The primary job now was that of procreation.

Brahma, the procreator, then set about his task of creating the universe. He created the celestial bodies, earth, water, fire, air and ether - known in Hinduism as Panch Maha Bhuta. He then created the Sapta Rishis, (Seven wise sages who would take the task of infusing life on the earth). An eighth rishi Narad was born, who declared that he was not interested in procreation and renounced his life for the propagation of Knowledge and Bhakti (Worship). The seven sages started with what their Father had ordered them. They came to be known as Prajapatis (Propagators of the divine human race). Rishi Kashyapa grew to be wiser than the rest and Brahma married him off to Daksha Prajapati's two daughters - Diti and Aditi. Diti turned out to be a scheming and jealous woman always trying to belittle and outdo virtuous Aditi. This quality in her gave rise to a human race with the same inherent qualities and they came to be known as Daityas. Virtuous Aditi gave birth to equally virtuous and illustrious sons and they came to be known as Adaityas. Surya (Sun) and Indra (Fire) were born of Aditi. Hence the Sun God is also known as Aditya. [5]

When Brahma was involved in the job of procreation due to toil and perspiration, a negative energy emanated from him. This negative energy took form of Rakshasas (Devils) Madhu and Kaitabha, evil and inhuman souls. They started torturing Brahma. Brahma appealed to Lord Vishnu who readily appeared and killed both of them. He explained to Brahma that when a positive energy is utilized, negative energy also emanates, and that a special race of humans should be created to protect the entire human race. Brahma acting on this advice sat down for meditation. At the end of the day four different forms of energy for the human race were formed out of Brahma's body. Brahmins were created at dawn, Kshatriyas at Noon, Vaishyas at dusk and Shudras at night. Note that these were the Varnas i.e. wansha- caste' (Jati) as now thought of today. Usually this is told as Brahmins were born from Brahma’s head, ending with Shudras from the feet. In the Rig Veda the varnas were not rigid and were related to ones actions.

The Brahmin varna was reddish as the sky before dawn, Kshatriya varna as the Sun at noon, Vaishya as the evening sky and Shudra the color of night sky. Gradually, the Varna system caught hold of Indian Sub Continent and each varna did its job as per guidelines of Brahma. Brahmins and Kshatriyas,Vaishyas were the upper castes and Shudras the lower castes. Both, Brahmins and Kshatriyas were allowed to study the Vedas. Kshatriyas (pronounced as shatria) also studied the ancient martial arts which were eventually carried by Buddhist monks like Bodhidharma (a Kshatriya) to China and Japan. The Brahmans and Kshatriyas and later the Vaishyas had to perform a communion ceremony called the Upanayanam (thread ceremony) that would symbolize their entry into the Aryan social structure and would be considered reborn, i.e dvijas (twice born). This meant that you accepted the Vedas as the word of God and were willing to perform the rituals and duties outlined under the guidance of your spiritual guide, the Brahman priest.

The Rig Veda refers to the ways in which Gods four body parts make up the four classes, depending on the nature or values that the human holds. The Brahmans hold spiritual and intellectual values and are in charge of teaching the Vedic Sanskrit, thus are made up of his head. The Kshatryas are the warriors that protect the countries and thus are made up of his arms. The Vaishyas are the farmers and merchants in the production nature and thus are made up of his belly and the Shudras are the laborers who perform menial chores of farming, labor, artisans and all the jobs required of a society and thus are made up of his legs. This was interpreted as meaning that no one caste is more important than the other and that society cannot survive without all parts working together.

According to Vedic theology, Manu is considered the law-giver and progenitor of humanity. He had over 50 sons. Manu was both king and priest and his children (and thus all of humanity) are considered highborn. Due to the eventual differences in occupations, people ended up in different jātis and caste. Those who studied the Vedas became known as Brahmins, those who practiced trade became Vaishya, those who labored became Sudra, and those who took up martial arts became Kshatriyas. The word Arya (Aryan) means "Noble" (Noble/Lord/Perfect/Pure/Excellent...) and was initially only used for Kshatriyas (Kings & Nobles) as it is related to the word Aristocracy.

Rajputs/Thakurs came into being in 6th century AD through a myth of so called yagya done by brahmins. As Jats, assimilated many Surya, Chandra, Nag and Yaduvanshis into their being, same way Rajputs increased their vansh by assimilating same clans of Kshatriyas. Most Yaduvanshis became part of Jat and Rajput clans. For example, Bharatpur's Jat kingdom belong to Sri Krishna's Vrishni clan. Many Gurjar clans like Bhati got divided between Rajput, Jat and Muslims. Here, You must have to be very clear; Rajput (Raj-putra) are not the only Kshatriya. It never mean Rajput=Kshatriya. Kshatriya contains many Clan, Caste and Varna (given below), Rajputs are only one of them; provided in 6th AD by Brahmins.

Varna-Jati-Caste

There is confusion between Varna, Jati and Caste. While the term varna refers to the four broad different classes in society, the term jati refers to the different specific endogamous sections of the Hindu Society which is known as castes. Varna means "color" as well as "veil". It shows the four different ways in which the Divine Self is hidden in human beings. In the context of color people have confused it to mean race but it actually represents the distinct qualities (guna) that the four functional classes possess in their hearts and minds. The four different qualities of human beings:

  1. If a person possessed the qualities of purity, love, faith and detachment, seek true knowledge and have a spiritual temperament, they would be represented by the color White (sattva = truthful). Those that belong to this color, belong to the Brahman class.
  2. If a person possessed the qualities of action, will, aggression, and energy, seek honor, power, status and have a martial and political temperament, they would be represented by the color Red (rajas = energetic). Those that belong to this color belong to the Kshatriya class.
  3. If a person tried to seek communication, interchange, trade, business and possessed a commercial temperament they were represented by the color Yellow. They make up the Vaishya class.
  4. For those individual in society who love of growing crops (nature) the love of arts(shudra)(farmers and artisans) they were represented by the color Black (tamas = inert, solid). Those belonging to this color are shudras

One hymn of the Rig Veda states:

कारुरहं ततो भिषगुपलप्रक्षिणी नना । (RV 9.112.3)
"I am a bard, my father is a physician, my mother's job is to grind the corn......"

The use of 'color' in this sense is metaphorical, however over time racialist interpretations, most notably the 'martial races' theory of the British Raj, gave way to the concept of 'heritable dharma', family castes, and the present divisions in Indian society.

Theories of origin

The caste system was very fluid early on and an individual rose or fell depending on his own merit. Historians generally agree that caste became hereditary around the time of the rise of Buddhism and Jainism based on archaeological, literary, and artistic evidence of the communities that existed in India. Gautama Buddha and Mahavira are two Kshatriya sages who made a lasting impression on the world. They did not believe in the preeminence of the Vedas and taught to the masses, not keeping spirituality to an elite few. Many of the ancient rulers such as Ashoka Maurya were ardent followers of this faith and promoted it throughout the Mauryan empire. This resulted in the decline in status of the Brahman order. Priests in all three faiths were the record keeper and as you will see in the coming examples there was a definite trend towards placing rulers in the Sudra varna if they did not follow Vedic teachings and maintain the prominence of the priestly order, losing their Kshatriya status. Puranic origins for Kshatriyas goes to Brahma. They were originated from the chest and arms of Lord Brahma, except for Jats, who originated from the Jata (locks) of Lord Shiva. Two camps exist about the importance of these texts. One camp is similar to the literalists of the Christian faith who believe that their holy texts are verbatim documentation of real people, events and dates and that modern society is descended from them. The other camp believes that the holy texts are not meant to be taken literally and should be used symbolically as examples of the proper way to live.

Those who believe the Mahabharata, Ramayana and Puranas were verbatim documents feel that modern Kshatriyas are descended from the Vedic Kshatriyas. The reason for the controversy is that we do not have any physical evidence of their existence. There are no bones, forts, weapons, coins, monuments, pictures etc. discovered to state unequivocally that they existed. However the clans as mentioned in Mahabharat for certain castes has existed as it is since time unknown, and provides the basis for belief in these texts. For example, Lord Krishna created a sangh called Gyat, which became known as Jat over time. The clans which got merged with this sangh are exactly the same as mentioned in Mahabharat. The literalists believe that most of the Kshatriya communities descend from Surya, Chandra, or Agni. The Surya descendants claim descent from the Sun Dynasty (Suryavanshi). Rama also belonged to this dynasty, and the Suryavansh Rajputs (such as the Bargujar, who trace this lineage via Rama's son, Luv) trace their linage back to him. Maharaja Agrasen also belonged from the same descent. The Chandra descendants claim descent from the Lunar Dynasty (Chandravansh). Krishna also was born in this dynasty. Yaduvanshi Kshtriyas consider him as an ancestor. This is based on the writings of the Rig Veda and other Puranas. Great epics, the Ramayana, the Mahabharata and the Raghuvamsa, also support it.

Jain origin

According to Jainism, Rishabh, the first Tirthankar founded three varnas namely Kshatriyas, Vaishyas, and Shudras. Later, Bharat, eldest son of Rishabh, and the first Chakravarti founded the Brahmin varna in the absence of Rishabh. “They will promote inequality in people.”

Thus four varnas came into existence: namely, the Kshatriyas, Brahmins, Vaishyas and Shudras. According to Jain and Buddhist literature, Kshatriyas are nothing but those who own a land. And Kshatriyas are descendants of Rishabh, the first Jain Tirthankar. This fact is clearly stated in many Hindu puranic texts like the Bhagwat Purana, Brahma Purana, Vishnu Purana, etc..

The clan of Rishabh was called Ikshwaku and is thus the clan of all Kshatiyas. He was descended from Rama's son Lava. Later two branches of this clan came into existence. The first was Suryavanshi which was named after Adityayash (Ark kirti), the elder son of Bharat and the Grand Son of Rishabh and second Somvansh named after Somyash, the elder son of Bahubali. (Bahubali was younger brother of Bharat and son of Rishabh). Rajputs and Marathas believe that Suryavansh was divided, later, into 36 clans and Somvansh was divided into 60 clans. Thus the total number of Kshatriya clans became 96. , due to assimilations of all Mahabharat clans, all Hun, Kushan, Parthian invaders, part of Khatri,, Rajput, etc. along with portions of Surya, Chandra, Nag and yaduvash. Clans of Pandavas, Kauravas, Lord Krishna, Gandhara, Konteya etc are exclusively found in Jats. Most great Jat kings were Buddhist in ancient times.

Establishments and assimilation

In ancient times there was mobility between varnas, as people learned new skills and changed their actions and occupations. The nomadic tribes of ancient India did not have a fixed caste system. They initially assigned roles based on an individual’s aptitude and ability. This was necessary in order to ensure the tribe's survival. The stronger members of the tribe became the warriors and were given higher status in society, as they were more important to the survival of the tribe at the time. As the tribes became more familiar with farming they built up surpluses and settled. This more sedentary and leisurely lifestyle shifted the people's focus to accumulating wealth and finding a meaning to life. Priests began to take the preeminent role in society as they ensured spiritual salvation. This led to society forming a more rigid social system, where one's position was determined by birth rather than merit. Thereafter, those in the more powerful classes enforced this caste system to remain in power, a pattern also exhibited by the nobles of Europe. During the Epic Age people began to question these institutions.

Many historical rulers came from other castes, or were descended from non-Hindu foreign conquerors, and were either granted de facto Kshatriya status by virtue of the power they held, or they created fictionalized family histories to connect themselves to past Kshatriya rulers. For instance, the Sakas, Yavanas, Kambojas, Pahlavas, Paradas, etc., were foreign invaders from the northwest, but were assimilated into the Indian community as Kshatriyas. Kushans are considered as foreign origins by many historians, but at the same time another group of historiuan identify them as Krishna vanshi.

Kshatriya lineage

The major branches of Kshatriya varna are Suryavanshi (solar line), claiming direct descent from Ramachandra and descent from Surya,Chandravanshi (lunar line), claiming descent from Chandra, Agnivanshi, claiming descent from Agni, and the Nagavanshi, claiming descent from the Nāgas.

Suryavanshi

The Suryavanshi or Solar dynasty lineage claims descent from Surya. Suryavanshis also claim descent from Rama, who was himself born into a Suryavanshi dynasty.

Chandravanshi

The Chandravanshi or Lunar dynasty lineage claims descent from Chandra.

Chandravansh encompass descendants of Som. Yadu vansh and Puru Vansha are prominent Chandravansha's. Yaduvanshi Lord Sri Krishna is Isht Dev of most Chandravanshi Rajputs. Several Indian castes such as Yadav,Sainis of Punjab [10][11] and contiguous region, Rajputs of Bhati Clan, Jadaun Rajputs (Madhya Pradesh) and Rajputs of Mathura and Bharatpur, claim descent from the Chandravanshi lineage.

Agnivanshi

The Agnivanshi lineage claims descent from Agni.

Nagavanshi

Main article: Nagavanshi The Nagavanshi or Serpent dynasty lineage claims descent from Nāga. Nagavanshis include Nair[15][16][17][18] and Jat castes. The Nagavanshi (or Nagabanshi) are known for ruling Chhotanagpur.[19][20]

Gotras such as:

Rishi vanshi

Others

Non-orthodox Kshatriyas

  • Though the Ashtadhyayi of Panini (sutra 4.1.168-175) attests that the Kamboja and Gandhara were very important Kshatriya kingdoms of Uttarapatha during or prior to Paninian times (500 BC), they came to be regarded as Sudras for not following the teachings of the Vedas. See more on ancient Kamboja Kshatriyas.
  • The Manusmriti, written about 200 AD states that the Sakas (Scythians), Yavanas (Ionian, Indo-Greeks), Kambojas (Central Asians), Paradas (Sinkiang), Pahlavas (Persians), Kiratas (Nepal, Assam), and Daradas (Dards) were originally noble Kshatriyas but were relegated to the Barbaric (Vrishala) status due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes (X/43-44).
  • Anushasanaparava of the Mahabharata also views the Sakas, Kambojas and the Yavanas etc. in the same light. Patanjali in his Mahabhasya regards the Sakas and Yavanas as pure Sudras (II.4.10).
  • The Vartika of the Katyayana informs us that the kings of the Sakas and the Yavanas, like those of the Kambojas, may also be addressed by their respective tribal names.
  • The Mahabharata also associates the Sakas, Yavanas, Gandharas (Northwest India), Kambojas (Pamir-Badakshan), Pallar, Tusharas, Sabaras, Barbaras, Dravidas, Boyars etc.. and addresses them all as the Barbaric tribes of Uttarapatha.Template:Citation needed
  • In another verse the epic groups the Shakas, Kambojas and Khashas together and state them as the tribes from Udichya, i.e. north division (5/169/20).
  • The Kishkindha Kanda of the Ramayana locates the Sakas, Kambojas, Yavanas and the Paradas in the extreme north-west beyond the Himavat (i.e. Hindukush) (43/12) in the Shakadvipa, adjoining the land of Uttarakurus.
  • The Udyogaparava of the Mahabharata (5/19/21-23) tells us that the composite army of the Kambojas, Yavanas and Sakas had participated in the Mahabharata war under the supreme command of Sudakshina Kamboja. The epic repeatedly applauds this composite army as being very fierce and wrathful. Some verses of Mahabharata also attest that the Tusharas or Tukharas were also included in the Kamboja division (e.g.: MBH 6.66.17-21; MBH 8.88.17). ' Tocharians
  • Puranic accounts attest that the Dravidas are Kshatriyas and are said to be descendants of the sons of Vishwamitra. Like the Kambojas, Sakas, Yavanas, Daradas, Khashas etc [30], the Dravidas were recorded as originally a noble Kshatriya people who no longer were initiated into the sacred thread due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes.[31]

Outside the Indian subcontinent

Social Status

Past

<imagemap> Image:Rajpoots_small.jpg|thumb|right|350px|An 1876 engraving of rajputs, from the Illustrated London News. rect 0 0 1000 751 File:Rajpoots 2.png desc bottom-left </imagemap> 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. They were also known as Kshatriya-kul's. 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. Teachers of Kshatriyans never accepted non-kshatriyans, for example see the story of Ekalavya.

Present

While some Kshatriya-families survive from the past, many claim to be descendants of particular Kshatriyans or Kshatriya-kula's. Raja-kudumba's also exist but the number has fairly decreased. Kshatriyan martial arts have survived and are being revived. Families consider it as a status symbol or a decoration to have the famous two crossed swords in a shield symbol of a Kshatriyan hung in their house. The Kshatriyan is still a great name and older generation of rural India still attach a great value to it. South Indian Kalarippayattu gurukal teach the old martial art still. The Kalarippayattu is seriously being revived but the old tradition of accepting only Kshatriyans to learn Kalarippayattu has been dropped. The Marathas in Maharashtra and central India attach great pride and command a sense of respect among common people by their lineage while Rajput in Rajasthan and Jat in North-Western parts of India still have their palaces from the past, and enjoy the highest social status. Majority of folk songs are composed around the life of Jat people in Punjab/Haryana.

Present social situation

The situation has changed in these modern times and Kshatriyas do not have much to gain or loose in status by their Kshatriya lineage. Only grown or old men take actual pride and speak about a Kshatriya lineage. But one area where the Kshatriya heritage reigns supreme is the Indian Army. Even now, the lion's share of Indian army is composed of Kshatriyas. And many of the high ranking officers state openly that they are proud to be born as Kshatriya. For example, Major General KP Candeth once told reporters who were interviewing him during the Indo-Pakistani War of 1971:"I am a Nair from Kerala. I am a Kshatriya"[32] Kshatriya regiments make up a huge portion of the Indian and Nepali Armed forces. Notable among them are Punjab Regiment (Mostly Punjabi Rajput), 9th and 16th Battallions of Madras Regiment (Nair), Maratha Light Infantry (Maratha Kshatriya), Rajputana Rifles (Marwari Rajput), Rajput Regiment (Marwari Rajput), Jat Regiment (Jat), Dogra Regiment (Dogra Rajput), Garhwal Rifles (Pahari Rajput), Kumaon Regiment (Pahari Rajput), Gorkha Regiments (Kshatriya Chhetri).etc.

Demographics

According to the 1891 Census of India, Martial Races made up more than 10% of the population of British India. This percentage might have decreased over the years, as Kshatriyas traditionally had the highest death rate and lowest birth rate for any community in India. A striking example is that of the Nairs in Kerala who were decimated during the Islamic Invasion of Kerala. Nairs constituted more than 30% of the population of Kerala during the 1854 census, but decreased to 14.41% in 1968 and further decreased to 12.88% in 2000.[33][34][35] Frequent warfare was the main cause for demographic decline during early years, but low fertility is the main problem nowadays. (In Kerala, the Malayala Kshatriyas are having a fertility of 1.47 children per women, while the Muslims are having 2.97 children per women).[36] Demographic studies for Kshatriya communities in other Indian states are not available, but almost all of them seem to have low birth rates compared to the general population.

Kshatriya Women and children

Women

The women in the past were mainly confined to their houses and did not play a significant role. Once the girl marries a man the husbands home becomes hers and her main job was to do puja to the family deity. Each Kshatriya family had its own God which may or may not have been similar to Gods of other Kshatriya families. They were also supposed to maintain a certain decorum as a Kshatriyans wife. At times the most influential wife's son would become the next king or head of the family. If there were many sons for that particular wife then the mothers favorite would get the throne or family heirloom.

Male child

A boy child was taught by a Kshatriya guru or even a Brahmin teacher who knew about the Kshatriya ways. A male child was the symbol of masculinity of a Kshatriya father and was the future of the family. While the family was always the foremost in a Kshatriyans mind the country's honor was also to be cared for by a Kshatriyan. All these and many other finer aspects of Kshatriyan life were taught to a male child and he was introduced to the society of Kshatriyans before being taught the weapons and martial arts.

Female child

The girl child was supposed to be docile and gentle. She was supposed to be spiritual and devoted. The girl child was usually well-educated in the social subjects of that time and was usually prepared to become the woman she was expected to become. In contrast to the male child the female child was never let out of the women circles in a Kshatriya society. She was considered to be a weakling in general and to be served by servants and protected by husbands. Manu Smriti a sacred Hindu scripture describes a women'slife as:

In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent. (Manu Smrithi 5:148)

Exceptions, as always existed even in this case like the Rani of Jhansi.

Specialties

The Kshatriyans were specialized in guerrilla warfare. History has it that the Maratha warrior and emperor Shivaji Bhonsale, born April, 1627 (also Shrimant Rajaram Shivaji Raje Bhonsle - Chhatrapati Maharaj) had his own army specialized in guerrilla warfare and a particular tale of valor is also a historical fact. It is the tale of Sinhagad Fort. Jats themselves employed guerila warfare in Bharatpur, which is very near to the stronghold of Mughals, once. They were fighting successfully with strongest Mughal ruler Aurangzeb just 30 kms from Agra. Marathas were lucky to have advantage of distant geography.

South India, particularly Kerala also has its own share of Kshatriyans who are better known as members of Raja-Kudumba's or royal families. They practice the worlds oldest martial art known as Kalarippayattu. The Kalarippayattu has something commonly known as Marma Kalai or Varma Kalai where the Marmam is attacked which instantly disables or kills the enemy without making any externally visible injury.

The Rajputs were known to make deft political maneuvers to consolidate their kingdom or to defeat an enemy. They are also known to follow certain codes of war to fight a battle. They are recorded in history as a kind of fierce warrior clan who make brave attempts within their war codes to retrieve a lost kingdom or defeat a dangerous enemy. they are also legendarily said to have untiring persistence to attain their goal as in the case of Maharana Pratap. Many of Rajput kingdoms however later accepted Muslim dominance and started marrying their girls to Muslims, against the social norms of the time.

Codes of war

Template:Refimprove Codes of war were very important to a Kshatriyan and his lineage. They are still talked about for their innate decency and respect of the enemy and women. There exist old palm-leaf inscriptions on these topics. They are known to many a Kshatriyan families which still believe in the old ways of virtuous Kshatriya living. A trained Kshatriyan -it is said- is never trained till he knows and follows the codes of war. Charans in the medieval times ensured that code of war is complied with by the Rajput.Charans constantly reminded them the deeds of their ancestors in the times of peace and War apart from motivating them to wage war for the cause. In the battlefield also Charans fought along with the Rajputs and simultaneously encouraged them to fight with courage and dignity.Later Charan would make the folklore of his fallen brave friend and these are sung till date by the Dholis ( the singer community ) specially in marriages and other ceremonies which are performed in Charans and Rajputs.

The Kshatriyan codes of war are stuff of legends and folklore in India. Mahabharatha a Hindu epic also talks about war codes. Conclusive archaeological evidence has not yet been obtained but more or less all sources agree that such codes of war existed and they were followed. Some of the more important codes are listed below.

  • War should not affect the unarmed - meaning that the civilian population should not be attacked for any reason nor should the disarmed and seriously wounded soldiers or warriors unless it is for killing them as an act of mercy.
  • Rest should be provided for both sides - meaning that the war should not continue after sunset unless or otherwise it is a guerrilla war.
  • All foes should be defeated - meaning that even if your kinsman fought against you, you should not hesitate to defeat him.
  • Raids should not be undertaken unless completely necessary - meaning that a raid should not be undertaken unless the motive is to compensate for past losses or to humiliate the enemy.
  • Women should not be looked at unless she challenges you - meaning that unless a woman is in your enemy's army as a soldier or warrior you should not attack her. If the woman is the ruler then she can be attacked or asked to surrender only after the whole army is defeated.
  • A guerrilla war should not be waged unless the objective is victory - meaning that the warriors chosen for a guerrilla war should be the best, able to defeat any large army in the given situation and such an attack should be done only to attain a political goal and not to raid the enemy's supplies.
  • A traitor should never escape death - meaning that a traitor or defector of ones own army should be guaranteed death.

Kshatriya Dharma

Kshatriya Dharma is the rules to be followed by a Kshatriyan to do justice to his caste and status. it still exists in more logical and evolved forms.

It used to be unthinkable for a Kshatriya to marry outside his class. It would be breaking the biggest tradition of his family and would cause disgrace to his whole family and community;it has still not changed for most families even today. There is a very strong emphasis on following the customs and traditions of the class which have evolved over centuries. In addition to these, there are also further traditions which will be specific only to particular prominent Kshatryia families which has been handed down from generations. Following these traditions are a matter of great honour and importance that breaking them has resulted in families splitting up or being excluded permanently from the caste (jati) even in the present times. The Joint family system is still widely practised among the Kshatriya families and the family elders have the final say on all important decisions. It was believed that the Kshatriyas were assigned to be protectors of Dharma (duty/justice) and their people.They were sanctioned by the Gods to serve humanity. The noble king is regarded as a Dharma Raja (Just Ruler). People ruled by aryas (honourable men) are led by the Divine light.

Kshtariya Dharma is specifically described in the Mahabharata: "Have you never heard the Kshatriya Dharma: Stand straight and never bow down, for this alone is manliness. Rather break at the knots than bend!"[37]

References

  1. "Kshatriya." Encyclopædia Britannica. 2008. Encyclopædia Britannica Online. 5 June 2008
  2. Encyclopædia Britannica Online
  3. Aitereya Brahmana, 7.31; see also Satapatha Brahmana 5.3.5.13
  4. Reflections on Resemblance, Ritual, and Religion; Brian K. Smith
  5. Excerpted from Katha Kalpataru, an ancient treatise from the Vedas
  6. Gujjar rulers
  7. People, GAZETTEER LUDHIANA, Department of Revenue, Government of Punjab (India), Homepage: [1]
  8. GAZETTEER AMRITSAR,Department of Revenue, Government of Punjab (India) (First Edition 1976)
  9. GAZETTEER OF INDIA PUNJAB FARIDKOT
  10. 10.0 10.1 "In the Punjab in the sub- mountainous region the community came to be known as 'Saini'. It maintained its Rajput character despite migration." Castes and Tribes of Rajasthan, pp108,Sukhvir Singh Gahlot, Banshi Dhar, Jain Brothers, 1989
  11. 11.0 11.1 People of India: Haryana, pp 430 , Kumar Suresh Singh, Madan Lal Sharma, A. K. Bhatia, Anthropological Survey of India, Published by Published on behalf of Anthropological Survey of India by Manohar Publishers, 1994
  12. A glossary of the tribes and castes of the Punjab and North-West provinces, compiled by H A Rose Page 313 Vol 11
  13. A glossary of the tribes and castes of the Punjab and North-West provinces, compiled by H A Rose Page 509 Vol 11
  14. Panjab Gazet
  15. Downfall of Hindu India By Chintaman Vinayak Vaidya. Page:278 "and Nair (Nagara) Kshatriyas sent out a religious invasion under Sankara which subjugated the whole of India. The history of Kerala goes hack to the"
  16. Ram Swarup Joon: Rohtak, India (1938, 1967)
  17. Kishori Lal Faujdar: Uttar Pradesh ke Madhyakalin Jatvansh aur Rajya, Jat Samaj, Monthly Magazine, Agra, September-October 1999
  18. The origin of Saivism and its history in the Tamil land By K. R. Subramanian, K. R. Subramanian (M.A.) p.21
  19. The Nagvanshis of Chotanagpur By Sudha Kumari Sinha
  20. Encyclopaedia of Indian tribes By C. Sahu p.123
  21. Ancient Indian History and Civilization By Sailendrda Nath Sen Page 205 & 207
  22. The Harappan civilization and its writing: a model for the decipherment of the Indus Script... By Walter Ashlin Fairservis 52/53 pages
  23. The hollow crown: ethnohistory of an Indian Kingdom By Nicholas B. Dirks Page 139 to 149
  24. The Tamils Eighteen Hundred Years Ago - Page 113 by V. Kanakasabhai - Tamil (Indic people) - 1904 - 240 pages.
  25. Racial Synthesis in Hindu Culture - Page 156.
  26. Magumdar, Raichaudhry. Notes of IGNOUDelhi University, Allahabad University, Banaras Hindu University, JNU, Jamia Milia Islamia (Irfan Habib)
  27. Encyclopaedia of North-East India: Manipur By Hamlet Bareh p.274-277
  28. Sociology of Indian tea industry: a study of inter-ethnic relationships By Khemraj Sharma (Education officer.) p.54
  29. Fatalism and development: Nepal's struggle for modernization By Dor Bahadur Bista p.59
  30. Harivamsa 14.1–19; Vayu Purana 88.127–43; Brahma Purana (8.35–51); Brahamanda Purana (3.63.123–141); Shiva Purana (7.61.23); Vishnu Purana (5.3.15–21), Padama Purana (6.21.16–33) etc.
  31. Template:Cite book
  32. BJP today, Volume 12. Page:20, Column:3
  33. http://pay.hindu.com/ebook%20-%20ebfl20061229part1.pdf
  34. The 1968 Socio-Economic Survey by the Government of Kerala
  35. http://books.google.co.in/books?id=yJoVfjrxpjwC
  36. http://www.springerlink.com/index/H18J4H5W37507H21.pdf
  37. Mahabharata, as retold by William Buck, University of California Press Berkeley Los Angeles London 1973

Further reading

  • History and Culture of Indian People, The Vedic Age, p 313-314
  • The late Shri Harilal Upadhyay: This great Gujarati author researched both the ancient and modern eras and wrote books which can be considered as encyclopedic novels. He wrote books on both the Chandravansh and Suryavash. Further details are found at his official web site. Although he wrote all his work in his mother tongue (Gujarati) the site provides some comprehensive information in English.

See also

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