KṢATRA-DHARMA（下）：古代インドの武士道

The Kṣatriyas, ruling and military caste in ancient India, had the Kṣatradharma as their guiding principle to be observed. But what is meant by the Kṣatradharma as is seen in the epic literature of ancient India? Broadly speaking, it falls into two categories: the dharma of the ruling caste in peace and that of the military caste in war.The former, which is almost equal to the Râjadharma, is applied to the ruling of the people in accordance with right and justice (protection and punishment), the preservation of order in the age-honoured caste system, and the honouring of the Brahmins, their spiritual authority. The distinctive feature of the Kṣatriyas, however, consists in power, which is denoted by such Sanskrit words as bhuja-virya, vikrama, virya, tejas, ojas, and bala. It is by dint of this power that the ruling caste is relied upon by the people. Besides power, anger (manyu) and steadfastness (dhairya) are also said to be peculiar to the Kṣatriyas, while detection (glâni), perseverance (kṣamâ) and boastfulness (vikatthana) are qualities improper to them. The praise of power among the Kṣatriya warriors makes the nature of the Kṣatradharma violent (raudra), and thus they are styled razor-hearted. Even murder of their elders and teachers is justified in the name of the Kṣatradharma. From the reliance of power derives the spirit of non-begging as their attribute. Thus it is only through their exercise of power, namely by appealing to the sword, that they accept or take anything from others. This exercise of power justified by the Kṣatradharma distinguishes them from robbers. The violent and merciless aspect of the Kṣatradharma naturally calls forth repulsion not only among commoners but also among some of the Kṣatriya warriors, and hence a number of passages found in the epic literature condemning the Kṣatradharma.It is in time of war, however, that the essence of the Kṣatradharma is best illustrated. The Kṣatriyas are said to be the caste who live on weapons and battles. Engagement in battles is said to be their duty. They are required to do their best in fighting without the slightest regard to their life. In battle they are forced to choose either of the two ways: to kill enemy or to be killed by enemy. If they kill enemy they will gain land and fame. Even if they are killed by enemy they are promised attainment to Heaven. Accordingly, battle is said to be never fruitless as long as, of course, they fight bravely. To die on the battlefield, which is put in such figures of speech as to lie on the arrow-bed and to embrace their beloved (i. e., bhûmi, “earth”), is highly praiseworthy of the Kṣatriya warriors; but to die at home surrounded by their family and relatives is a disgrace to them. When they fall on the battlefield or are “purified by weapons” they will be received by the heavenly nymphs (apsaras) and immediately sent to Heaven, which is called in such varied names as svarga, vîra-loka, and brahma-loka. Thus widows of the fallen warriors feel jealous of the earth and the heavenly nymphs who are supposed to embrace their husband. There is yet another alternative, namely, to retreat from the battlefield. Retreat is considered highly condemnable, for it is nothing but abandoning ,the Kṣatradharma. It is against the Kṣatradharma. The destiny that awaits such cowardly warriors is but to fall into hell.