The Kshatriyas have a greater dose of Rajoguna in the composition of their personality. A Kshatriya is not defined by Lord Krishna as the lawful son of another Kshatriya. He enumerates a series of qualities and behaviours noticed in a truly Kshatriya personality. In the Geeta, the four “castes” are described in terms of their manifested individuality when coming in contact with the world-of-objects — the field of expression. In all these descriptions we meet with details of the individual’s mental and intellectual reactions to his moral life.
PROWESS AND BOLDNESS (Shauryam and Tejah) — These mean the vigour and constancy with which he meets the challenges in his life. He who has the above two qualities, heroism and vigour of pursuit, certainly becomes a commanding personality.
FORTITUDE (Dhriti) — This is already explained in earlier stanzas. Herein, as applied to a Kshatriya, it is the powerful will of the personality, who, having decided to do something, pursues the “path” and discovers in himself the necessary drive and constancy of purpose to meet, and if necessary, break down all the obstacles until he gains victory or success.
PROMPTITUDE (Daakshyam) — The Sanskrit equivalent for the army parade-ground command “Attention” is “Daksha!” This quality of alertness and smart vigilance is, indeed, Daakshyam. In the context here, it means that a Kshatriya is prompt in coming to decisions and in executing them. Such an individual is industrious and has an enviable amount of perseverance, however hazardous may the field of his activity be.
NOT FLEEING FROM BATTLE — One who has all the above qualities can never readily accept defeat in any field of conflict. He will not leave any work incomplete. Since Krishna is here generally classifying all human beings according to the gunas predominant in them, these terms should be understood in their greatest amplitude of suggestion. No doubt, a true warrior should not step back in any field of battle; but such literal interpretation is only incomplete. The field-of-battle should include all fields of competition wherein things and situations arrange themselves in opposition to the planned schemes of a man of will and dash. In no such condition will a true Kshatriya feel nervous. He never leaves a field which he has entered; if at all he leaves, he leaves with the crown of success!
GENEROSITY (Daanam) — Governments or kings cannot be popular unless they loosen their purse-strings. Even in modern days every government budget in all democratic countries has amounts allocated under heads which are not discussed and voted. A man of action cannot afford to be miserly since his success will depend upon his influence on a large number of friends and supporters. The glory of a prince is in his compassion for others who are in need of help.
LORDLINESS (Ishwara-bhaava) — As a rule, without self-confidence in one’s own abilities one cannot lead others. A leader must have such a firm faith in himself that he will be able to reinforce other frail hearts around him with his self-confidence. Thus, lordliness is one of the essential traits in a Kshatriya. He must waft all around a fragrance of brilliance and dynamism, electrifying the atmosphere around him. A king is not made by his golden robes or be-jewelled crown. The crown, the robe and the throne have a knack of electing for themselves a true wearer. Lordliness is the hallmark of Kshatriya.
These eight qualities — bravery, vigour, constancy, resourcefulness, promptitude, courage in the face of the enemy, generosity and lordliness — are enumerated here as the duties of a Kshatriya, meaning that it is the duty of a true man-of-action to cultivate, to maintain and to express these traits in himself. In no society can leaders of men and affairs claim to be at once the spiritual leaders of the people. Secular heads cannot be spiritual guides. But a true leader is one who has the subtle ability to incorporate the spiritual ideals of our culture into the work-a-day life and maintain them in the community in all its innumerable fields of activity.
THE DUTIES OF THE VAISHYAS AND SHUDRAS ARE DESCRIBED IN THE FOLLOWING:
