Kshatriya ( , from , ) or
Kashtriya is one of the four
varnas (social orders) in
Hinduism. 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 belonged to this social order.
History
Initially in ancient
Vedic society,
this position was achieved on the merits of a person's aptitude
(
Sam), conduct (
Sam), and nature (
Sam).
The earliest Vedic literature listed the Kshatriya (holders of , or
authority) as second in rank, after the
Brahmins (priests and teachers of law), before the
Vaisya (merchant-traders, farmers and some
artisan castes), and the
Sudra (labourers,
some farming castes and other artisan castes). 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. 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.. 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 Rajputana
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 meaning
"dominion, power, government" from a root "to rule, govern,
possess".
Old Persian
xšaθra ("realm, power"),
xšaθrya ("royal"), and
xšāyaθiya ("emperor") are related to it, as are the
New Persian 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
290x
290x
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.
- 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.
- Like the ancient monarch Manu, father
of the human race
- Dasaratha ruled his people with a father's loving
grace.
Symbol of Kshatriya
The flag of Mahl Kshatriyas.
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]
.
"The staff made of this wood is given to the
Kshatriya initiate with a mantra imparting
physical vitality or 'ojas'".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 Kashyap grew to be wiser than the rest and Brahma
married him off to Daksh 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.
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 kings and Kshatriyas as it is related to the word
"Aristocracy".
Rajputs/Thakurs came into being in 6th century AD through a 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.
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:
- 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.
- 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.
- 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.
- 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 farm, i.e.
farmers. 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.As per many historians, Rajputs were generated by
brahmins to re-establish hinduism as most society were either Boddh
or Jain. They did Yagya in Mount Abu and created some initial
clans. They later kept increasing as their influence and increased
and kshatriyas started converting back to hinduism, they were given
new kshatriya identity (Rajput).
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.
The original Arya and non-Arya Kshatriya clans took identity of
several castes over course of time. A portion of each Arya clan of
Surya, Chandra, Nag and Yaduvansh got assimilated into castes like
Jat, Rajput, Maratha and Gurjars, hence the similarity in their
clans and surnames. Due to domination at varying times and
geography they enjoy slightly varying social status. Jats have
highest social status in Punjab/Haryana and consider any other
caste below themselves, same way Rajputs enjoy best social status
in Rajasthan. Majority of Punjabi/Haryanavi folk songs are written
around Jat people.
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 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
The Nagavanshi or Serpent dynasty lineage claims descent from
Nāga. Nagavanshis include
Nair and
Jat castes. The Nagavanshi
(or Nagabanshi) are known for ruling
Chhotanagpur.
Gotras such as:
Rishi vanshi
Sengar' are a clan of Rajputs belonging to UP, Bihar and Madhya
pradesh. The exact vansh of Sengar is Rishivansh. According to an
ancient story father of Lord Rama, Raja Dashrath had given his
daughter 'SHANTA' to Shringi rishi. The vansh created from that
marriage is Sengar rajput. Possible derivation of the 'sengar' name
is (apart from 'Sringi' rishi) from 'Chattis-kul-Singar' (the
ornament or grand focal point of 36 kshtriya kul), a term often
used by bards in praising the ruler. On his visit to the royal
court or to a feudal lord, he recited the family's genealogy and
also the deeds of the ruler's forefathers. In Mewar, along with
other forms of glorification, a bard used terms such as Hindua
Suraj (Sun amongst the Hindus), Gau Brahman Pratipal (Protector of
Cows and Brahmans), and Chattis-kul-Singar (Ornament Amongst the 36
Rulers). Not only was this visit meant to keep the ruler informed
about the good deeds of his ancestors but also a message that he
should also follow suit. After reciting all these exaltations, he
would bless the ruler, then take his seat in the Durbar. The
locations in which Sengar rajputs dominate are in Western UP,
Eastern UP, Western Bihar and adjoining districts of MP.
Others
- Velirs/Vellalars, Tamil gentry,
ancient feudal landlords.
- Dhangars, the Kshatriyas in distress who
became Shepherds to subsist.
- Kodavas, like the Nāgas, they didn't wear the sacred thread, but
they owned land, carried arms, and had other such warrior customs,
they originated from the Coorg (Kodagu) region of Karnataka.
- Ahom kings of Assam
claimed
descent from Indra (identified with Khunlung) and Syama (a
low-caste woman), and called themselves Indravanshi (or Indravamsa)
Kshatriyas.
- The Brahmavansha lineage descends from the Brahmavanshi king
Chulki.
- The Vayuvanshi are another Kshatriya clan although not much is
known about the clan.
- The Rexulvanshis are popular for being the kings of
Surguja.
- The alien hordes that didn't follow priestly customs or
traditions (Shakas, Kushans, Indo-Greeks,
Hunas and Parthians)
were stated as Vratya Kshatriyas in Manusmriti.
- The
Meitei of Manipur
were
recognized as Kshatriyas by the Bengali and Assamese Brahmins as
they are thought to be the descendants of Lord Arjuna.
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.
- 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 , 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.
Outside the Indian subcontinent
- About
40 percent of the total population of Bali
is Balinese Kshatriyas. Balinese Hinduism has a caste system and is heavily influenced by the Vedas.
- The
Balamon Hindu Cham people of Vietnam
consist of
70% Kshatriyas (pronounced in Vietnamese as
"Satrias"). Although Balamon make up only
25% of the over all Cham population (the other 75% are Muslims or Cham Bani). These
Balamon Kshatriyas claim to be the descendants of the
Champa Empire.
Social Status
Past
Image:Rajpoots_small.jpg|thumb|right|350px|An 1876 engraving of
rajputs, from the
Illustrated London News.rect 0
0 1000 751
desc bottom-leftIn 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.
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. 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).
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.
Present situation
The situation has changed in these modern times and kshatriyans 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.
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. In 1870s when Maratha and Jats were fighting Ahmed Shah
Abdali, Rajputs were so terrified of living under Muslim rule
('Needs source/proof'), that they did not support them at
all.
Codes of war
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!"
References
-
http://books.google.co.uk/books?id=w9aZOmVeD0IC&pg=PA412&lpg=PA412&dq=ayogava+artisan&source=bl&ots=nCqRX4vQ1U&sig=VNTd275_5WVBCj8IYqan0gKnYhs&hl=en&ei=n7s-SrioCuSfjAfons0F&sa=X&oi=book_result&ct=result&resnum=5
- "Kshatriya." Encyclopædia Britannica. 2008. Encyclopædia
Britannica Online. 5 June 2008
- Encyclopædia Britannica Online
- Aitereya Brahmana, 7.31; see also Satapatha Brahmana
5.3.5.13
- Reflections on Resemblance, Ritual, and Religion; Brian K.
Smith
- Excerpted from Katha Kalpataru, an ancient treatise from the
Vedas
- Gujjar rulers
- People, GAZETTEER LUDHIANA, Department of Revenue,
Government of Punjab (India), Homepage: [1]
- GAZETTEER AMRITSAR,Department of Revenue, Government of
Punjab (India) (First Edition 1976)
- GAZETTEER OF INDIA PUNJAB FARIDKOT
- "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
- 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
- A glossary of the tribes and castes of the Punjab and
North-West provinces, compiled by H A Rose Page 313 Vol 11
- A glossary of the tribes and castes of the Punjab and
North-West provinces, compiled by H A Rose Page 509 Vol 11
- Panjab Gazet
- Gujjar rulers
- Ram
Swarup Joon: Rohtak, India (1938, 1967)
- Kishori Lal Faujdar: Uttar Pradesh ke Madhyakalin Jatvansh
aur Rajya, Jat Samaj, Monthly Magazine, Agra,
September-October 1999
- Ancient Indian History and Civilization By Sailendrda Nath Sen
Page 205 & 207
- The Harappan civilization and its writing: a model for the
decipherment of the Indus Script... By Walter Ashlin Fairservis
52/53 pages
- The hollow crown: ethnohistory of an Indian Kingdom By Nicholas
B. Dirks Page 139 to 149
- Magumdar, Raichaudhry. Notes of IGNOUDelhi University, Allahabad University,
BHU, JNU, Jamia Milia Islamia
(Irfan Habib)
- 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.
- http://pay.hindu.com/ebook%20-%20ebfl20061229part1.pdf
- The 1968 Socio-Economic Survey by the Government of Kerala
- http://books.google.co.in/books?id=yJoVfjrxpjwC
- http://www.springerlink.com/index/H18J4H5W37507H21.pdf
- 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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