अत्रि a. [properly अ, Uṇ.4.68, अदेस्त्रिनिश्च, अद्-त्रिन्] Devourer; अत्रिमनु स्वराज्यमग्निभ् Rv.2.8.5. -त्रिः N. of a celebrated sage and author of many Vedic hymns. [He appears in the Vedas in hymns addressed to Agni, Indra, the Aśvins and the Viśve-devas. In the Svāyambhuva Manvantara, he appears as one of the ten Prajāpatis or mind-born sons of Brahmā, being born from his eye. These sons having died by the curse of Śiva, Brahmā performed a sacrifice, at the beginning of the present Vaivasvata Manvantara, and Atri was born from the flames of Agni. Anasūyā was his wife in both lives. In the first, she bore him three sons, Datta, Durvāsas and Soma; in the second, she had two additional children, a son by name Aryaman and a daughter called Amalā. In the Rāmāyaṇa an account is given of the visit paid by Rāma and Sītā to Atri and Anasūyā in their hermitage, when they both received them most kindly. (See Anasūyā.) As a Riṣi or sage he is one of the seven sages who were all sons of Brahmā, and represents in Astronomy one of the stars of the Great Bear situated in the north. He is also the author of a code of laws known as अत्रिस्मृति or अत्रिसंहिता. In the Purāṇas he is said to have produced the moon from his eye, while he was practising austere penance, the moon being in consequence called अत्रिज, -जात, -दृग्ज, अत्रिनेत्रप्रसूत, -˚प्रभव, ˚भव &c.; cf. also अथ नयनसमुत्थं ज्योतिरत्रेरिव द्यौः R.2.75. and अत्रेरिवेन्दुः V.5.21] - (pl.) descendants of Atri. -अत्री wife of अत्रि; अत्रिरञ्य नमस्कर्ता Mb.13.17.38. -Comp. -चतुरहः N. of a Sacrifice. -जातः 1 The moon. -2 Datta. -3 Durvāsas. -भारद्वाजिका Marriage of descendants of Atri with those of Bhāradvāja.
क्षत्रियः [क्षत्रे राष्ट्रे साधु तस्यापत्यं जातौ वा घः Tv.] 1 A member of the military or second caste; धर्म्याद्धि युद्धाच्छ्रेयो$न्यत् क्षत्रियस्य न विद्यते Bg.2.31. ब्राह्मणः क्षत्रियो
वैश्यस्त्रयो वर्णा द्विजातयः Ms.1.4. The Mahābhārata (Śāntiparvan) says: ब्राह्मणानां क्षतत्राणात्ततः क्षत्रिय उच्यते । -2 A kind of horse; क्षत्रिया वह्निसंभवाः Śālihotra, Appendix II,14. -यम् The rank or power of the Kṣatriya class; Rv.4.12.3. -Comp. -धर्मः See क्षत्रधमः; Ms.1. 81. -हनः (-णः) an epithet of Paraśurāma; Mb.5. 178.89.
क्षत्रियका kṣatriyakā क्षत्रिया kṣatriyā क्षत्रियिका kṣatriyikā
क्षत्रियका क्षत्रिया क्षत्रियिका A woman of the Kṣatriya caste; Mb.1.2.318.
नाक्षत्रिक a. (-की f.) [नक्षत्रादागतः-ठञ्] Sidereal. -कः A month of 27 days (each day being the period of the moon's passage through a lunar asterism). -की The state (दशा) which a man suffers agreeably to the asterism presiding over his nativity.
Neither Atri himself nor the Atris can claim any historical reality, beyond the fact that Mandala V. of the Rigveda is attributed, no doubt correctly, to the family of the Atris. The Atris as a family probably stood in close relations with the Priyamedhas and Kanvas, perhaps also with the Gotamas and Kāksīvatas. The mention of both the Parusnī and the Yamunā in one hymn of the fifth Mandala seems to justify the presumption that the family was spread over a wide extent of territory.
As the origin of caste, the relation of the castes, intermarriage, and cognate matters may most conveniently be discussed under Varna, this article will be confined to determining, as far as possible, the real character of the class called Ksatriyas, or collectively Ksatra. The evidence of the Jātakas points to the word Khattiya denoting the members of the old Aryan nobility who had led the tribes to conquest, as well as those families of the aborigines who had managed to maintain their princely status in spite of the conquest. In the epic also the term Ksatriya seems to include these persons, but it has probably a wider signification than Khattiya, and would cover all the royal military vassals and feudal chiefs, expressing, in fact, pretty much the same as the barones of early English history. Neither in the Jātakas nor in the epic is the term co-extensive with all warriors; the army contains many besides the Ksatriyas, who are the leaders or officers, rather than the rank and file.In the later Samhitās and the Brāhmanas the Ksatriya stands as a definite member of the social body, distinct from the priest, the subject people, and the slaves, Brāhmana, Vaiśya, and Sūdra. It is significant that Rājanya is a variant to Ksatriya, and an earlier one. Hence it is reasonable to suppose that the Ksatriya and Rājanya are both of similar origin, being princely or connected with royalty. Moreover, the early use of Ksatriya in the Rigveda is exclusively con-nected with royal authority or divine authority. It is impossible to say exactly what persons would be in¬cluded in the term Ksatriya. That it covered the royal house and the various branches of the royal family may be regarded as certain. It, no doubt, also included the nobles and their families: this would explain the occasional opposition of Rājanya and Ksatriya, as in the Aitareya Brāhmana,8 where a Rājanya asks a Ksatriya for a place for sacrifice (deυa-yajana). Thus, when strictly applied, Ksatriya would have a wider denotation than Rājanya. As a rule, however, the two expressions are identical, and both are used as evidence in what follows. That Ksatriya ever included the mere fighting man has not been proved: in the Rigveda9 and later10 others than Ksatriyas regularly fought; but possibly if the nobles had retinues as the kings had, Ksatriya would embrace those retainers who had military functions. The term did not apply to all members of the royal entourage; for example, the Grāmanī was usually a Vaiśya. The connexion of the Ksatriyas with the Brahmins was very close. The prosperity of the two is repeatedly asserted to be indissolubly associated, especially in the relation of king (Rājan) and domestic priest (Purohita). Sometimes there was feud between Ksatriya and Brahmin. His management of the sacrifice then gave the Brahmin power to ruin the Ksatriya by embroiling him with the people or with other Ksatriyas. Towards the common people, on the other hand, the Ksa¬triya stood in a relation of well-nigh unquestioned superiority. There are, however, references to occasional feuds between the people and the nobles, in which no doubt the inferior numbers of the latter were compensated by their superior arms and prowess. In the Aitareya Brāhmana the Vaiśya is described as tributary to another (anyasya bali-krt), to be devoured by another (anyasyādya), and to be oppressed at will (yathākāma-jyeya). Probably these epithets apply most strictly to the relation of the king and his people, but the passage shows that the people were greatly at the mercy of the nobles. No doubt the king granted to them the right, which may have been hereditary, to be supported by the common people, whose feudal superiors they thus became. In return for these privileges the Kṣatriyas had probably duties of protection to perform, as well as some judicial functions, to judge from an obscure passage of the Kāthaka Samhitā. The main duty of the Ksatriya in the small states of the Vedic period was readiness for war. The bow is thus his special attribute, just as the goad is that of the agriculturist; for the bow is the main weapon of the Veda. Whether the Ksatriyas paid much attention to mental occupations is uncertain. In the latest stratum of the Brāhmana literature there are references to learned princes like Janaka of Videha, who is said to have become a Brahmin (brahmā), apparently in the sense that he had the full knowledge which a Brahmin possessed. Other learned Ksatriyas of this period were Pravāhana Jaivali, Aśvapati Kaikeya, and Ajātaśatru Garbe, Grierson, and others believe they are justified in holding the view that the Ksatriyas developed a special philosophy of their own as opposed to Brahminism, which appears later as Bhakti, or Faith. On the other hand, there is clear evidence that the opinion of Ksatriyas on such topics were held in little respect, and it must be remembered that to attribute wisdom to a king was a delicate and effective piece of flattery. There are earlier references to royal sages (rājan- yarsi) but it is very doubtful if much stress can be laid on them, and none can be laid on the later tradition of Sāyana. Again, the Nirukta gives a tradition relating how Devāpi, a king’s son, became the Purohita of his younger brother Samtanu; but it is very doubtful if the story can really be traced with Sieg in the Rigveda itself. In any case, the stories refer only to a few selected Ksatriyas of high rank, while there is no evidence that the average Ksatriya was concerned with intellectual pursuits. Nor is there any reference to Ksatriyas engaging in agriculture or in trade or commerce. It may be assumed that the duties of administration and war were adequate to absorb his atten¬tion. On the other hand, we do hear of a Rājanya as a lute player and singer at the Aśvamedha or horse sacrifice. Of the training and education of a Ksatriya we have no record; presumably, as in fact if not in theory later on, he was mainly instructed in the art of war, the science of the bow, and the rudimentary administrative functions which would devolve on him. At this early state of the development of the nobility which appears to be represented in the Rigveda, it was probably not unusual or impossible for a Vaiśya to become a Ksatriya; at least, this assumption best explains the phrase ‘claiming falsely a Ksatriya’s rank ’ (ksatriyam mithuyā dhārayantam). The king and the Ksatriyas must have stood in a particularly close relation. The former being the Ksatriya par excellence, it is to him rather than to the ordinary Ksatriya that we must refer passages like that in the Satapatha Brāhmana, where it is said that the Ksatriya, with the consent of the clansmen, gives a settlement to a man : clearly a parallel to the rule found among many peoples that the chief, but only with the consent of the people, can make a grant of unoccupied land. In the same Brāhmana it is said that a Ksatriya consecrates a Ksatriya, a clear reference, as the commentator explains, to the practice of the old king consecrating the prince (kumāra) who is to succeed him ; and again, the Ksatriya and the Purohita are regarded as alone complete in contrast with other people, the parallel with the Purohita here suggesting that the Ksatriya par excellence is meant. On the other hand, the king is sometimes con¬trasted with the Rājanya. The Sūtra literature contains elaborate rules for the education and occupations of Ksatriyas, but their contents cannot always be traced in the Brāhmana literature, and their value is questionable.
noun (masculine) a bird (Monier-Williams, Sir M. (1988))
a horse (Monier-Williams, Sir M. (1988))
a particular fire (Monier-Williams, Sir M. (1988))
an arrow (Monier-Williams, Sir M. (1988))
the horse in the Aśvamedha sacrifice (Monier-Williams, Sir M. (1988))
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