Contents
- 1. Origin and meaning of the word Kshatriya
- 2. Special features, attitude or rights of a Kshatriya
- 2.1 The raja component
- 2.2 Bravery, courage, heroism and nurturing nature
- 2.3 Taking an insult as an offence
- 2.4 Wielding weapons and protecting people
- 2.5 Appropriate conduct towards subordinates
- 2.6 Right to study the Vedas, to get fire sacrifices performed and to donate
- 2.7 Right to follow all the four stages (ashrams) of life
- 3. Importance
- 4. The war of Righteousness (Dharmayuddha)
- 5. Spiritual practice
- 5.1 General
- 5.2 Ego is undesired
- 5.3 Spiritual practice to be undertaken to avert untoward effects caused by undertaking the spiritual practice of protecting seekers and destroying evildoers
- 5.4 Chanting The Lord’s Name is absolutely essential for Kshatriyas
- 5.5 Spiritual practice followed by the Kshatriyas and other classes
- 6. Earning a livelihood as a soldier
- 7. Kshatriyas and other classes
1. Origin and meaning of the word Kshatriya
In kshatat trayate iti Kshatriyaha (क्षतात् त्रायते इति क्षत्रिय:) kshat (क्षत) means unhappiness. The one who protects (others or the society) from unhappiness is called a Kshatriya (warrior).
2. Special features, attitude or rights of a Kshatriya
2.1 The raja component
A Kshatriya is born with a raja predominant temperament.
2.2 Bravery, courage, heroism and nurturing nature
शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रकर्म स्वभावजम् ।। - महाभारत ६.४२.४३Meaning: Bravery, effulgence, courage, vigilance, not retreating from a battle, donation and the ability to display one’s prowess are the temperamental characteristics of a Kshatriya. - Mahabharat 6.42.43
2.3 Taking an insult as an offence
A. न निर्मन्यु: क्षत्रियोऽस्ति लोके निर्वचनं स्मृतम् ।। - महाभारत ३.२७.३७
Meaning: A popular quote states that one who is not enraged with insults is not a Kshatriya. - Mahabharat 3.27.37
B. निर्मन्युश्चाप्यसंख्येय: पुरुष: क्लीबसाधन: ।। - महाभारत ५.१३३.६
Meaning: A coward who never gets angry is not paid any attention by anyone. - Mahabharat 5.133.6
C. नामंर्ष कुरुते यस्तु पुरुष: सोऽधम: स्मृत: ।। - महाभारत २.५०.१७
Meaning: A person who does not get angry when insulted by others is considered vile. - Mahabharat 2.50.17
D. यो न दर्शयते तेज: क्षत्रिय: काल आगते ।
सर्वभूतानि तं पार्थ सदा परिभवन्त्युत ।। - महाभारत ३.२७.३८Meaning: (Droupadi tells Dharmaraj) O son of Kunti, a Kshatriya (warrior) who does not display his effulgence when the time comes (that is when he is insulted) is perpetually insulted by others. - Mahabharat 3.27.38
2.4 Wielding weapons and protecting people
Military training received by Kshatriyas is called the Dhanurveda. Various kinds of arms and warfare tactics are included in it.
A. क्षत्रियाणामिह धनुर्हुताशस्येन्धनानि च ।
समीपत: स्थितं तेजो बलमुच्छ्रयते भृशम् ।। - रामायण ३.९.१५Meaning: Just as the radiance of fire increases when it comes in contact with wood on the earth so also the bow carried by a Kshatriya augments his effulgence. - Ramayan 3.9.15
B. पच्छन्नो वा प्रकाशो वा योगो योऽरिं प्रबाधते ।
तव्दै शस्त्रं शस्त्रविदां न शस्त्रं छेदनं स्मृतम् ।। - महाभारत २.५५.९Meaning: The instrument which destroys the enemy either secretly or overtly is regarded as a weapon by experts in armoury. A weapon is not only that which severs. - Mahabharat 2.55.9
C. रक्षणं सर्वभूतानामिति क्षात्रं परं मतम् ।। - महाभारत १२.१२०.३
Meaning: Protection of all beings is the supreme duty of a Kshatriya. - Mahabharat 12.120.3
D. असतां प्रतिषेधश्च सतां च परिपालनम् ।
एष राज्ञां परो धर्म: समरे चापलायनम् ।। - महाभारत १२.१४.१६Meaning: Destroying the cruel ones, fostering the righteous and not fleeing from the enemy on the battlefield is the supreme duty of a Kshatriya. - Mahabharat 12.14.16
E. क्षत्रियैर्धार्यते चापो नार्तशब्दो भवेदिति ।। - रामायण ३.१०.३
Meaning: Kshatriyas should take up the bow only to prevent people from becoming dejected (due to lack of protection).- Ramayan 3.10.3
F. क्षत्रियाणां तु वीराणां वनेषु नियतात्मनाम् ।
धनुषा कार्यमेतावदार्तानामभिरक्षणम् ।। - रामायण ३.९.२६Meaning: The duty of valiant Kshatriyas is to protect people performing meditation in the forest when they are in distress, wielding their bows. - Ramayan 3.9.26
G. न शोभार्थाविमौ बाहू न धनुर्भूषणाय मे ।
नासिराबन्धनार्थाय न शरा: स्तम्भहेतव: ।। - रामायण २.२३.३१
अमि त्रमथनार्थाय सर्वमेतच्चतुष्टयम् ।। - रामायण २.२३.३२Meaning: (Lakshman tells Rama) Neither are my arms meant for decoration nor is this bow my ornament. I am not carrying this sword to dangle it on my waist and these arrows are not meant to lie peacefully. All these four items are certainly meant for destroying the enemy. - Ramayan 2.23.31 and 32
H. यो हि तेजो यथाशक्ति न दर्शयति विक्रमात् ।
क्षत्रियो जीविताकाङ्क्षी स्तेन इत्येव तं विदु: ।। - महाभारत ५.१३४.२Meaning: The Kshatriya (warrior) who does not display his might according to his capacity, out of fear of losing his life deserves to be called a thief. - Mahabharat 5.134.2
I. अधर्म: क्षत्रियस्यैष यच्छय्यामरणं भवेत् ।। - महाभारत १२.९७.२३
Meaning: As per the code of Righteousness, a Kshatriya is not supposed to be bedridden when he dies. - Mahabharat 12.97.23
J. War to protect Righteousness (Dharma) - Mahabharat 6.122.37
2.5 Appropriate conduct towards subordinates
Kshatriyas are rulers. None other than the Kshatriyas from the four classes (varnas) can exercise control over the three classes and are hence referred to as statesmen. Their conduct towards their subordinates should include
1. Impartiality
2. Consideration about the benefaction of all
3. Personally following the laws framed for others
4. Offering rewards to inculcate good qualities among the subjects
5. Punishing evildoers irrespective of their status
6. Seeking counsel from others
7. Maintaining a very close relationship like that between a father and son with subordinates, akin to what Saint Tukaram has said - ‘The same amount of compassion should be shown to one’s maid and servant as to one’s son.’
2.6 Right to study the Vedas, to get fire sacrifices performed and to donate
- Goutam Dharmasutra 10.1.3
2.7 Right to follow all the four stages (ashrams) of life
Refer ‘Science of Spirituality: Vol. 1 C - System of Classes and Stages of Life (Varnashramvyavastha)’.
3. Importance
In the Gita, Shrikrushna says -
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्तति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: ।।६८।।
न च तस्मान् मनुष्येषु कश्चिन् मे प्रियकृत्तम: ।
भविता न च मे तस्मादन्य: प्रियतरो भुवि ।।६९।।Meaning: The one who imparts this ultimate secret (supreme knowledge) to My devotees with intense love for Me, will undoubtedly come to Me. - 68
And no man in the world is or will ever be dearer to Me than him. - 69
Despite this we recommend the spiritual practice of protecting seekers and destroying evildoers. This is because each one does not possess the potential to undertake spiritual practice of the Brahman (priest) class. So the intention is to lead seekers atleast upto the stage of the Kshatriya (warrior). In the current times, that is beginning from 1998 for a span of almost 30 years, according to the influence of time (kal) the spiritual practice of the Kshatriya will prove significant. The importance of spiritual practice of each of the four classes during this period will be - Brahman 30%, Kshatriya 50%, Vaishya (businessman) 10% and Shudra (labourer) 10%.
A. न हि शौर्यात्परं किंचित् ।। - महाभारत १२.९९.१८
Meaning: Nothing is superior to valour. - Mahabharat 12.99.18
B. As part of the spiritual practice of protecting seekers and destroying evildoers if a seeker manages to get an individual receiving or giving bribes arrested then he benefits by 50%. However if he himself punishes that individual then he is benefitted by 100%. Keeping this in mind seekers should see to it that evildoers are punished.
C. ‘Indian philosophers have not only sung the glory of the effulgence of the warrior (kshatratej) but have also stated that a brave one killed on the battlefield acquires the state of an ascetic (sannyasi) devoted to the practice of yoga, after death. In other words, he attains Liberation (Mukti).’ (1)
D. Lord Shrikrushna has told Arjun,
हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चय: ।। - श्रीमद्भगवद्गीता २.३७Implied meaning: If you die when fighting for the Absolute Truth you will go to heaven (will be liberated) and if you win, then you will get the kingdom of the earth. Hence O Arjun (seeker), arise and resolve to fight. - Shrimadbhagvadgita 2.37
4. The war of Righteousness (Dharmayuddha)
Wars are of two types, fraudulent and righteous. The importance of fighting on the righteous side is as follows.
A. धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत् क्षत्रियस्य न विद्यते ।। - महाभारत ६.२६.३१
Meaning: Nothing is more beneficial to a Kshatriya than a war for Righteousness (Dharma). - Mahabharat 6.26.31
B. धर्मेण निधनं श्रेयो न जय: पापकर्मणा । - महाभारत १२.९५.१७
Meaning: It is better to sacrifice one’s life in a war fought righteously than to emerge victorious in an unrighteous war.- Mahabharat 12.95.17
C. Soldiers fighting on the sides of both, the righteous and the unrighteous do so obeying the orders of their superiors. Despite this the benefits that they get vary as shown in the table below.
| Benefits | Fighting for Righteousness |
Fighting for unrighteousness |
| 1. Spiritual practice % | 30 | 0 |
| 2. Merits % | 60 | 0 |
| 3. Sins % | 10 | 100 |
| Total % | 100 | 100 |
5. Spiritual practice
5.1 General
One important aspect of the spiritual practice of protecting seekers and destroying evildoers is that along with sacrificing one’s life the spiritual practice of a Vaishya (businessman) of donating wealth and that of a Shudra (labourer) of doing service physically, are incorporated in it.
5.2 Ego is undesired
A. Kshatriyas (warriors) should bear in mind that they are not all powerful and that the class from which they aspire to get support is the one higher than them, that of the Brahmans (priests).
B. Due to divine grace, in the war between the Kouravs and Pandavs at the battlefield of Kurukshetra, Duryodhan and his associates were killed along with their families. After the war Dharmaraj ascended the throne. At that time an egoistic feeling that ‘I am the greatest sinner on the earth’ was generated in his mind. After ascending the throne he said, “I slew my Brahman Guru and Duhushasan, Karna and King Duryodhan as well.” Forgetting that it is The Lord Himself who controls creation, sustenance and dissolution Dharmaraj was unnecessarily blaming himself for everything. He accused himself of killing his own family and called himself a great sinner because of entrappment in the illusory cycle of ego.
C. All thoughts are the Guru’s: In June 1995, Dr. Jayant Athavale asked Baba (his Guru), “I am feeling more drawn towards the warrior Arjun rather than observing everything with the stance of a spectator (sakshibhav). Am I drifting from Your teaching of The Lord’s Name?” Upon this Baba replied, “Why do you feel so? Could I not have generated that thought in your mind?” Then Dr. Athavale understood what message He wished to convey. It was his ego which had made him feel that the thought was his. After surrendering everything to the Guru one cannot have separate thoughts. According to the prevailing time the Guru, that is God (Ishvar) assumes a saviour or a destroyer form. [Refer to the point ‘Our Guru H.H. Bhaktaraj Maharaj’ under the point ‘Destruction of evil by saints and prophets’ in ‘Science of Spirituality: Vol. 1 E - Spiritual Practice of Protecting Seekers and Destroying Evildoers (Kshatradharma Sadhana)’.]
5.3 Spiritual practice to be undertaken to avert untoward effects caused by undertaking the spiritual practice of protecting seekers and destroying evildoers
‘It was the task of the Kshatriyas (warriors) to destroy evil tendencies and to foster righteous ones. While performing this task for several years, to avoid ill effects from it Kshatriyas would offer donations (dan), live righteously, help others and perform sacrificial fires and in the latter part of life would retire to the forest to undertake austerities and thus would attain salvation or the Brahman principle.’(2)
5.4 Chanting The Lord’s Name is absolutely essential for Kshatriyas
Divine energies provide assistance if one undertakes chanting of The Lord’s Name. When discussing this our Guru H.H. Bhaktaraj Maharaj said, “Arjun was the best archer; but he was also the devotee of Shrikrushna. He would always shoot an arrow chanting Shrikrushna’s Name. That is why his arrows automatically struck the target. Chanting Shrikrushna’s Name fulfilled Arjun’s resolve of striking the target.”
Chanting The Lord’s Name when killing someone makes the action a non-action (akarma karma); hence there is no question of generating any sin.
Detailed information on which Name to chant, etc. is given in ‘Science of Spirituality: Vol. 6 - Path of Chanting The Lord’s Name (Namasankirtanyoga) and Path of Mantra (Mantrayoga)’.
5.5 Spiritual practice followed by the Kshatriyas and other classes
A. A strong body: Since spiritual practice of the Kshatriyas involves the physical body, it requires a good physique built up by physical exercise. Contrary to this in spiritual practice of the other classes from the very beginning effort is made to reduce awareness of the body (dehabuddhi).
B. Spiritual practice in unison: In a way spiritual practice undertaken by Brahmans (priests) as study and also that adopted by Vaishyas (businessmen) and Shudras (labourers) is individual. However spiritual practice undertaken by Kshatriyas is collective. An individual cannot combat social injustice or evil single-handed. For that a Kshatriya requires assistance from others. For further information in this regard refer ‘Science of Spirituality: Vol. 1 E - Spiritual Practice of Protecting Seekers and Destroying Evildoers (Kshatradharma Sadhana)’, point ‘Essential qualities in a seeker undertaking the spiritual practice of protecting seekers and destroying evildoers’, sub-point ‘One who can work unitedly’.
C. Necessity of appropriate timing: An individual can adopt the spiritual practice of any class other than the Kshatriya (warrior) whenever he wishes, e.g. studying and preaching Spirituality like the Brahman (priest), offering donations like the Vaishya (businessman) and serving the other three classes like the Shudra (labourer). However it is not so with spiritual practice of the Kshatriya class. Since spiritual practice of the Kshatriya aims at destroying evildoers one has to await the appropriate moment till evildoers attain the zenith of sin, to annihilate them. That is why Lord Krushna waited till Shishupal sinned a hundred times. Similarly He did not kill Kansa before the destined moment. The Guru intimates when the time for annihilation approaches and it is only then that one emerges victorious with minimal effort. For detailed information in this context refer to the point ‘2 B. Spiritual practice according to time’ in ‘Science of Spirituality: Vol. 1 E - Spiritual Practice of Protecting Seekers and Destroying Evildoers (Kshatradharma Sadhana)’. In other words, till the opportune moment for action a Kshatriya should concentrate on other spiritual practices and mentally prepare himself to fight.
6. Earning a livelihood as a soldier
Earning a livelihood in adverse times: The scriptures permit one to adopt the spiritual practice of a Vaishya and a Shudra for a livelihood. However one is allowed to adopt the profession of a Brahman as a livelihood only in dire circumstances. [Refer ‘Science of Spirituality: Chapter 1 C A - The four classes (chaturvarnya)’.]
7. Kshatriyas and other classes
7.1 Brahmans and Kshatriyas
Refer to the point The Brahman and the Kshatriya
7.2 Vaishyas (businessmen) and Kshatriyas (warriors)
‘Just as wealth is the strength of a state, so is the effulgence that of a Kshatriya (kshatratej). Both are dependent on each other. After acquiring wealth, to protect it, man projects his Kshatriya effulgence. In the same way he often tries to attract Lakshmi, the deity of wealth that is amasses riches by virtue of his Kshatriya radiance. But wealth in the absence of the Kshatriya effulgence proves to be in vain.’ (3)
7.3 Kshatriyas and the four classes
The Sanatan religion (Dharma) is comprised of four classes. In His book Shankarbhashya, Jagadguru Shri Shankaracharya has said, ‘Righteousness (Dharma) of Kshatriyas depends on Brahmans (priests), that of Vaishyas on Kshatriyas and that of Shudras (labourers) on Vaishyas.’ If Brahmans remain righteous then the ethics of Righteousness of Kshatriyas are maintained. Consequently the state of Vaishyas and morals of Shudras remain in good condition. When this system of the four classes is disrupted, deterioration of Righteousness begins.
7.4 Ability of Kshatriyas and others to destroy
| The destroyer | Ability to destroy % |
Energy of the resolve (sankalpa) % |
Modes used for destruction % |
|
| Weapons | Resolve | |||
| 1. A murderer | 5 | 0.001 | 99.5 | 0.5 |
| 2. A Kshatriya | 100 | 1 | 90 | 10 |
| 3. A Brahman | 100 | 5 | 70 | 30 |
| 4. Krushna (an absolute incarnation) |
Infinite | 100 | 0 | 100 |
The importance of energy of a resolve (sankalpa) and its mechanism of action is elaborated in detail in ‘Science of Spirituality: Vol. 4 - Path of Guru’s Grace (Gurukrupayoga)’ under the point ‘Mechanism of action of the Guru’s grace (gurukrupa)’.
Reference:
‘Protecting seekers and destroying evildoers and code of righteousness of rulers’, published by Sanatan Sanstha.
Bharatiya Sanskrutikosh. Publisher: Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal, 410, Shanivar Peth, Pune 411 030.
First edition: Vol. 3 to 10
[1]. Vol. 7, Pg. 174 [3]. Vol .7, Pg. 174[2]. Siddha Sanatan Sanskruti. Fourth edition - 20th July 1997. Page 21. Publisher: Gagangiri Publications, Yogashram, Khopoli, Taluka Khalapur, District Raygad.
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