Kshatriya, meaning warrior, is one of the four varnas (social orders) in Hinduism. Traditionally Kshatriya constitute the military and ruling elite of the Vedic-Hindu social system outlined by the Vedas and the Laws of Manu.
Kshatriya lineageSanskrit akṣatra, ruling; one of the ruling order member of the Kṣhatriya caste is the derivation for Old Persian xšaθra ("realm, power"), xšaθrya ("royal"), andxšāyaθiya ("emperor") are related to it, as are the New Persian words šāh ("emperor") and šahr ("city", "realm"). "king" or "monarch," and similar-sounding Malay kesatria or satria, "knight" or "warrior", are also derived from it. The term may also denote aristocratic status. Etymology
Symbols
The situation has changed in modern times and Kshatriyas do not have much to gain or lose in status by their Kshatriya lineage. One area where the Kshatriya heritage has been prominent is the Indian Army.
In rituals, the nyagrodha (Ficus Indica or India Fig or banyan tree) danda, or staff, is assigned to the Kshatriya class, and along with a mantra, intended to impart physical vitality or 'ojas'.
In Vedic religion, Varuna (Sanskrit Varuṇa वरुण, Malay: Baruna) or Waruna is a god of the sky, of water and of the celestial ocean, as well as a god of law and of the underworld. A crocodile named Makara is his mount. In Hindu mythology, Varuna continued to be considered the god of all forms of the water element, particularly the oceans.
Varuna and Mitra are the gods of the societal affairs including the oath, and are often twinned Mitra-Varuna (a dvandva compound). Varuna is also twinned with Indra in the Rigveda, as Indra-Varuna (when both cooperate at New Year in re-establishing order ).
As a sky god, Varuna may either correspond to, or rule over, the dark half of the sky—or celestial ocean (Rasā) —or represent the 'dark' side of the Sun as it travels back from West to East during the night.
The Rigveda and Atharvaveda portrays Varuna as omniscient, catching liars in his snares. The stars are his thousand-eyed spies, watching every movement of men.
In the Rigveda, Indra, chief of the Devas, is about six times more prominent than Varuna, who is mentioned 341 times. This may misrepresent the actual importance of Varuna in early Vedic society due to the focus of the Rigveda on fire and Soma ritual, Soma being closely associated with Indra; Varuna with his omniscience and omnipotence in the affairs of men has many aspects of a supreme deity. The daily Sandhyavandanam ritual of a dvija addresses Varuna in this aspect in its evening routine, asking him to forgive all sins, while Indra receives no mention.
Both Mitra and Varuna are classified as Asuras in the Rigveda (e.g. RV 5.63.3), although they are also addressed as Devas as well (e.g. RV 7.60.12), possibly indicating the beginning of the negative connotations carried by Asura in later times.
In post-Vedic texts Varuna became the god of oceans and rivers and keeper of the souls of the drowned. As such, Varuna is also a god of the dead, and can grant immortality. Varun which means wind. He is attended by the nagas. He is also one of the Guardians of the directions, representing the west.
Varuna and Uranus
Later art depicts Varuna as a lunar deity, as a yellow man wearing golden armor and holding a noose or lasso made from a snake. He rides the sea creature Makara.
Georges Dumézil made a cautious case for the identity of Varuna and the Greek god Uranus at the earliest Indo-European cultural level.[5] Dumézil's identification of mythic elements shared by the two figures, relying on both linguistic interpretation and common attributes, myths, and relationships to other deities, was taken up by Robert Graves and others. The identification of the nameOuranos with the Hindu Varuna, based in part on a posited PIE root *-ŭer with a sense of "binding"— ancient king god Varuna binds the wicked, ancient king god Uranus binds the Cyclopes— is widely rejected by those who find the most probable etymology is from Proto-Greek *worsanos, from a PIE root *wers- "to moisten, to drip" (referring to the rain). Other theories identify Varuna with the Greek God Poseidon or Roman Neptune of the seas.
In the Ramayana
Uranus is associated with the night sky as his name literally means "Sky", and Varuna is a god of the sky and the celestial ocean which is the milky way or Kshira (क्षीर, milk) sagar. Laksmi is said to have arisen from the ocean of milk and therefore be the daughter of Varuna. Aphrodite is said to have been born from the falling of the testicles of Uranus in the ocean after his castration. Both Laksmi and Aphrodite are associated with the planet Venus. This shared nature of the two deities also leads to their identity being linked together.
In Contemporary Hinduism
Faced with the dilemma of how to cross the ocean to Lanka, where his abducted wife Sita is held captive by the demon king Ravana, Rama (an Avatarof Vishnu) performs a penance (tapasya) to Varuna, the Lord of Oceans, fasting and meditating in perfect dhyana for three days and three nights. Varuna does not respond, and Rama arises on the fourth morning, enraged by the God's arrogance. With his bow and arrow, he angrily begins attacking the oceans with celestial weapons—burning up the waters and killing its life and creatures. The Vanaras (Monkeys) are dazzled and fearful at witnessing the enraged Rama demolish the oceans, and his brother, Lakshmana, prays to calm Rama's mind. Just as Rama invokes the brahmastra, considered the most powerful weapon capable of destroying all creation, Varuna arises out of the oceans. He bows to Rama, explaining that he himself was at a loss to answer Rama's question. Begging him not to destroy the oceans with the missile, he suggests that Rama re-direct the weapon at a demonic race that lives in the heart of the ocean. Rama's arrows destroys the demons, and establishes a purer, liberated environment there. Varuna promises that he would keep the oceans still for all of Rama's army to pass, and Nala constructs a bridge (Rama's Bridge) across to Lanka. Rama justifies his angry assault on the oceans as he followed the correct process of petitioning and worshipping Varuna, but obtaining the result by force for the greater good.
Worship of Varuna is an integral part of the evening ritual of the Sandhyavandanam, of a dvija Hindu. However, popular worship is primarily limited to Hindus of Sindhi origin. (See Jhulelal)
Varuna is not attested in the texts of the Avesta. The closest sea deity in Zoroastrian cosmology is Vourukasha; and the nearest homonym is Varena, the four-cornered fourteenth region of the world (Vendidad 1.17) and populated by "fiends" and "savage, non-Aryan natives" (Vd 7.10). In Yasht 15, Haoshyangha begs for a boon that he might smite "two-thirds of the daevas of Mazana and of the fiends of Varena". (Yt 15.2.6) An individual who does not follow daena "[the good] religion" is ananya-varena. (Yasna 16.2; Vd 12.21, 15.2)
Too late to be of relevance to a reconstruction of what might have happened to Indo-Iranian *vouruna (if at all such a predecessor figure existed) in Iran is the "Varuna" of the circa 9th century texts of Zoroastrian tradition (the so-called "Pahlavi" texts), and in the early New Persian Shahnameh. In both cases this Varuna is a dim-witted, easily tricked demon of "backwards"-ness, which is the literal Middle Persian meaning of his name.
Assuming that Vedic Varuna is not a purely Indian development (i.e. assuming that he derives from an Indo-Iranian *vouruna), there are several different theories on what might have happened to Indo-Iranian *vouruna in Iran:
Nyberg (Die Religionen des alten Iran, 1938:282ff) sees Varuna represented as the Amesha Spenta Asha Vahishta "Best Righteousness", an opinion—with extensions—that Dumezil (Tarpeia1947:33-113) and Widengren (Die Religionen Irans, 1965:12-13) also follow. This theory is based on Vedic Varuna's role as the principal protector of rta, which in Iran is represented by asha [vahishta].
Kuiper (IIJ I, 1957) proposes that none less than Ahura Mazda is a development from an earlier dvandva *vouruna-mitra. The basis of Kuiper's proposal is that the equivalent of Avestan mazda"wisdom" is Vedic medhira, described in Rigveda 8.6.10 as the "(revealed) insight into the cosmic order" that Varuna grants his devotees. In Kuiper's view, Ahura Mazda is then a compound divinity in which the propitious characteristics of *mitra negate the unfavorable qualities of *vouruna.
Zimmer (Münchner Studien 1984:187-215) observed that Varuna has the byname (cult epithet) bhaga, an adjective that also appears in the Avesta (as baga). It may then be that the Avestan adjective is likewise a cult epithet, the proper name having been forgotten—a not uncommon occurrence. This may be seen to be reflected in Artaxerxes III's invocation of ahuramazda ura mithra baga "Ahura Mazda, Mithra, and the Baga" (Boyce, Acta Iranica 21, 1981:59-73).
Another epithet of Vedic Varuna is asura, and there may be a remnant of Varuna in those Gathic passages (generally presumed to have been composed by Zoroaster himself) refers to the ahuras(plural) without (aside from Ahura Mazda) explicitly naming them. While Ahura Mazda is uniformly "the mightiest Ahura" (e.g. Yasna 33.11), in the only two occurrences of the term where the word does not refer to Ahura Mazda, the poet uses the expression mazdasca ahurano (Yasna 30.9, 31.4). This phrase, generally understood to mean "the Wise [Mazda] One and the (other) Ahuras", is in "common opinion" (so Boyce 1984:159) recognized as being archaic and in which the other Ahuras are *mitra and *varouna. Boyce (Mithra the King and Varuna the Master, 2001) sees this supported by the younger Avestan dvandvah expression mithra ahura berezanta "Mithra and the High Lord", the latter being unambiguously Ahura Berezainti, "High Lord" Apam Napat, the third member of the Ahuric triad (Gray, Foundations, 1929:15), and with whose Indian equivalent (also Apam Napat) Vedic Varuna is closely associated.