Dr Uday Dokras

THE ANGKOREAN KINGS AS KSHATRIYAS ?

Kshatriya (Hindi: क्षत्रिय) (from Sanskrit kṣatra, "rule, authority") is one of the four varna (social
orders) of Hindu society, associated with warrior aristocracy. The Sanskrit term kṣatriyaḥ is used
in the context of Vedic society wherein members were organised into four classes: brahmin,
kshatriya, vaishya and shudra.

Early Rigvedic tribal monarchy

The administrative machinery in the Vedic India was headed by a tribal king called Rajan whose
position may or may not have been hereditary. The king may have been elected in a tribal
assembly (called Samiti), which included women. The Rajan protected the tribe and cattle; was
assisted by a priest; and did not maintain a standing army, though in the later period the rulership
appears to have risen as a social class. The concept of the fourfold varna system is not yet
recorded.
Later Vedic period
The hymn Purusha Sukta to the Rigveda describes the symbolic creation of the four varna-s
through cosmic sacrifice (yajña). Some scholars consider the Purusha Sukta to be a late
interpolation into the Rigveda based on the neological character of the composition, as compared
to the more archaic style of the Vedic literature. Since not all Indians were fully regulated under
the varna in the Vedic society, [7] the Purusha Sukta was supposedly composed in order to secure
 Dr Uday Dokras

Vedic sanction for the heredity caste scheme. An alternate explanation is that the word 'Shudra'
does not occur anywhere else in the Rig-veda except the Purusha Sukta, leading some scholars to
believe the Purusha Sukta was a composition of the later Rig-vedic period itself to denote,
legitimize and sanctify an oppressive and exploitative class structure that had already come into
existence.
Although the Purusha Sukta uses the term rajanya, not Kshatriya, it is considered the first
instance in the extant Vedic texts where four social classes are mentioned for the first time
together. Usage of the term Rajanya possibly indicates the 'kinsmen of the Rajan' (i.e., kinsmen
of the ruler) had emerged as a distinct social group then, such that by the end of the Vedic
period, the term rajanya was replaced by Kshatriya; where rajanya stresses kinship with
the Rajan and Kshatriya denotes power over a specific domain. The term rajanya unlike the word
Kshatriya essentially denoted the status within a lineage. Whereas Kshatra, means "ruling; one
of the ruling order".Jaiswal points out the term Brahman rarely occurs in the Rig-veda with the
exception of the Purusha Sukta and may not have been used for the priestly class. Based on the
authority of Pāṇini, Patanjali, Kātyāyana and the Mahabharata, Jayaswal believes that Rajanya
was the name of political people and that the Rajanyas were, therefore, a democracy (with an
elected ruler). Some examples were the Andhaka and Vrsni Rajanyas who followed the system
of elected rulers. Ram Sharan Sharma details how the central chief was elected by various clan
chiefs or lineage chiefs with increasing polarisation between the rajanya (aristocracy helping the
ruler) and the vis (peasants) leading to a distinction between the chiefs as a separate class (raja,
rajanya, kshatra, kshatriya) on one hand and vis (clan peasantry) on the other hand.
The term kshatriya comes from kshatra and implies temporal authority and power which was
based less on being a successful leader in battle and more on the tangible power of laying claim
to sovereignty over a territory, and symbolising ownership over clan lands. This later gave rise to
the idea of kingship. The Srimad Bhagavata Gita has the following quoted lines by Sri Krishna:

शौर्यं ते जो धृ तिर्दाक्ष्यं यु ध्दे चाप्यपलायनम् ।

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥१८-४३ ॥

Kshatriya never flees from the war, he shows bravery, skill, chivalry and patience in the face of
war. Donation to the society and protecting citizens (Kshatra duty) are the norms of a Kshatriya.
In the period of the Brahmanas (800 BCE to 700 BCE) there was ambiguity in the position of the
varna. In the Panchavimsha Brahmana (13,4,7), the Rajanya are placed first, followed by
Brahmana then Vaishya. In Shatapatha Brahmana 13.8.3.11, the Kshatriya are placed second.
In Shatapatha Brahmana 1.1.4.12 the order is—Brahmana, Vaishya, Rajanya, Shudra. The order
of the brahmanical tradition—Brahmana, Kshatriya, Vaishya, Shudra—became fixed from the
time of dharmasutras (450 BCE to 100 BCE).  The kshatriya were often considered pre-eminent
in Buddhist circles. Even among Hindu societies they were sometimes at rivalry with the
Brahmins, but they generally acknowledged the superiority of the priestly class. The Kshatriyas
also began to question the yajnas of the historical Vedic religion, which led to religious ideas
developed in the Upanishads
 Dr Uday Dokras

Kshatriyas

Siddhartha Gautama was born into a Hindu Kshatriya family.

Kshatriya (Hindi: क्षत्रिय, kṣatriya from Sanskrit: क्षत्र kṣatra) is one of the four varnas (social

orders) in Hinduism traditionally responsible for the protection of the political-cosmic
order (dharma) and the administration of society. Kshatriyas were the military and ruling class of
the ancient Hindu society, who initially, acheived their class position on the merits of their
aptitude (guna), conduct (karma), and nature (swabhava). However, over time, a Hindu's varna
status became hereditary and rules surrounding class status were fixed in the Laws of Manu.
Today, the Kshatriya varna includes a broad class of jati groups, differing considerably in status
and function but united by their claims to rulership, the pursuit of war, or the possession of land.

It is notable that several key figures in Buddhism, Jainism, and Hinduism were Kshatriyas,

indicating the power and prestige that this group once held in ancient Indian society. Indeed, the
famous religious leaders Gautama Buddha and Mahavira (as well as Lord Rama and
Lord Krishna) all belonged to this social order. In addition to their religious impact, the
Kshatriya class also played a very important role in the development of Indian political thought,
penning key texts of political strategy such as the Arthashastra.

In Sanskrit, the word "Kshatriya" is derived from kšatra, meaning "dominion, power,

government" from a root kšī "to rule, govern, possess." Old Persian xšāyaθiya ("emperor")
and xšaθra ("realm") are related to it, as are the New Persian words šāh ("emperor")
 Dr Uday Dokras

and šahr ("city," "realm"). The Thai word for "king," kasat, and the Malay word for "knight" or
"warrior," kesatria or satria, are also derived from it. The term denotes aristocratic status.

In the early Vedic civilization, the warrior caste was called rājanya or kšatrīya. The former was
an adjectival form of rājan "ruler, king" from a root rāj "to rule," cognate to the Latin rex "king,"
the German Reich "empire/realm," and the Thai racha "king." In Persia, the satraps, or
"kshatrapa," were the governors, or "protectors," of the Persian Empire's provinces.

According to Hindu mythology, the origins of the Kshatriya class can be explaned by several
different theories. First, it is said that when the Hindu god Brahma was involved in the job of
procreation due to toil and perspiration, a negative energy emanated from him. This negative
energy took form of Rakshasas (Devils) Madhu and Kaitabha, evil and inhuman souls. They
started torturing Brahma. Brahma appealed to Lord Vishnu who readily appeared and killed both
of them. He explained to Brahma that when a positive energy is utilized, negative energy also
emanates, and that a special race of humans should be created to protect the entire human race.
Brahma acting on this advice sat down for meditation. At the end of the day four different forms
of energy for the human race were formed out of Brahma's body. Brahmins were created at
dawn, Kshatriyas at Noon, Vaishyas at dusk and Shudras at night. Note that these were the
Varnas (colors) and not "caste" (Jati) as now thought of today. Usually this is told as Brahmins
were born from Brahma’s head, ending with Shudras from the feet. In the Rig Veda the varnas
were not rigid and were related to ones actions.

The Brahmin varna was reddish as the sky before dawn, Kshatriya varna as the Sun at noon,
Vaishya as the evening sky and Shudra the color of night sky. Gradually, the Varna system
caught hold of Indian Sub Continent and each varna did its job as per guidelines of Brahma.
Brahmins and Kshatriyas were the upper castes and Vaishyas and Shudras the lower castes.
Both, Brahmins and Kshatriyas were allowed to study the Vedas. Kshatriyas (pronounced as
shatria) also studied the ancient martial arts which were eventually carried by Buddhist monks
like Bodhidharma (a Kshatriya) to China and Japan. The Brahmans and Kshatriyas and later the
Vaishyas had to perform a communion ceremony called the Upanayanam (thread ceremony) that
would symbolize their entry into the Aryan social structure and would be considered reborn, i.e
dvijas (twice born). This meant that you accepted the Vedas as the word of God and were willing
to perform the rituals and duties outlined under the guidance of your spiritual guide, the Brahman
priest.

The Rig Veda contains another Hindu story to explain the origins of the four classes of
Hinduism. It is said that the universe began with the great sacrifice of the cosmic being Purusha.
From its head (mouth) came the Brahmin class, and from its arms came the Kshatriya
(warrior/ruling) class. Other classes came from its legs (Vaishyas) and feet (Shudras). As the
warriors, the Kshatryas protected Hindu society whereas the Vaishyas pursued trade, while the
Shudras performed menial chores of farming, labor, artisans, and all the jobs required of a
society.

In ancient India, there was mobility between varnas, as people learned new skills and changed
their actions and occupations. The nomadic tribes of ancient India did not have a fixed caste
system. They initially assigned roles based on an individual’s aptitude and ability. This was
 Dr Uday Dokras

necessary in order to ensure the tribe's survival. The stronger members of the tribe became the
warriors and were given higher status in society, as they were more important to the survival of
the tribe at the time. As the tribes became more familiar with farming, they built up surpluses
and settled. This more sedentary and leisurely lifestyle shifted the people's focus to accumulating
wealth and finding a meaning to life. Priests began to take the preeminent role in society as they
ensured spiritual salvation. This led to society forming a more rigid social system, where one's
position was determined by birth rather than merit. Thereafter, those in the more powerful
classes enforced this caste system to remain in power, a pattern also exhibited by the nobles of
Europe. During the Epic Age, people began to question these institutions.

Although the caste system was very fluid early on and an individual rose or fell depending on his
own merit, historians generally agree that caste became hereditary around the time of the rise of
Buddhism and Jainism based on archaeological, literary, and artistic evidence of the
communities that existed in India. Gautama Buddha and Mahavira are two Kshatriya sages who
made a lasting impression on the world. They did not believe in the preeminence of the Vedas
and taught to the masses, not keeping spirituality to an elite few. Many of the ancient rulers such
as Ashoka Maurya were ardent followers of this faith and promoted it throughout the Mauryan
empire. This resulted in the decline in status of the Brahman order. Priests in all three faiths were
the record keeper and as you will see in the coming examples there was a definite trend towards
placing rulers in the Sudra varna if they did not follow Vedic teachings and maintain the
prominence of the priestly order, losing their Kshatriya status.

While the term varna refers to the four broad different classes in society, the term jati refers to
the different specific endogamous sections of the Hindu Society known as castes. Varna means
"color" as well as "veil." In the context of color people have confused it to mean race but it
actually represents the distinct qualities (guna) that the four functional classes possess in their
hearts and minds. The four different qualities of human beings:

1. If a person possessed the qualities of purity, love, faith and detachment, seek true
knowledge and have a spiritual temperament, they would be represented by the color
White (sattva = truthful). Those that belong to this color, belong to the Brahman class.
2. If a person possessed the qualities of action, will, aggression, and energy, seek honor,
power, status and have a martial and political temperament, they would be represented by
the color Red (rajas = energetic). Those that belong to this color belong to the Kshatriya
class.
3. If a person tried to seek communication, interchange, trade, business and possessed a
commercial temperament they were represented by the color Yellow. They make up the
Vaishya class.
4. For those individual in society who showed ignorance, inertia, and dullness, they were
represented by the color Black (tamas = inert, solid). Those belonging to this color are
thought to be dependent on the rest of the world for motivation and seek nothing as they
exist in those of the servile disposition and make up the Shudra class.[1]
 Dr Uday Dokras

Lord Rama (center) with wife Sita, brother—Lakshmana and devotee Hanuman. Rama and Lakshmana are
always shown to be ready for battle, with bow and arrow, as it is their Kshatriya dharma to fight.

In classical Hindu society, the two primary tasks of the Kshatriya varna were to govern the land
and to wage war. The latter task was the responsibility of the Raja (King), who was instructed by
the Hindu texts to rule by the danda (staff) and inflict punishment (and war) upon enemies of the
kingdom. These Hindu kings often ruled justly following the ideals found in their holy scriptures
to govern as a Dharma-Raja (Just Ruler), with the main duties being protection of his subjects
and livestock.

These Kings also controlled large armies of other Kshatriyas who were employed as soldiers in
pursuit of the Kingdom's protection, defence and expansion. However, these soldiers were not
employees in a modern sense; rather they believed they were destined for their role as fighters.
For the most part, it was seen as their intrinsic duty (svadharma).

The major branches of Kshatriya varna are Chandravanshi, claiming descent from Chandra,
Suryavanshi, claiming direct descent from Ramachandra and descent from Surya, Agnivanshi,
claiming descent from Agni, and Nagavanshi claiming descent from the Nāgas.

The Suryavanshi lineage claim descent from Surya—god of the sun. All present-day
Suryavanshis also claim descent from the Hindu God Rama, who was himself born into a
Suryavanshi dynasty.

The Chandravanshi lineage is one of the three lineages into which the Kshatriya caste of Hindus
is divided. According to legend, the Chandravanshis are descended from Chandra, in the Lunar
Dynasty or the Hindu Moon God. The Yaduvanshi lineage are the major branch of the
Chandravanshi lineage. The Yaduvanshis claim descent from Krishna, who in turn was born into
a Chandravanshi dynasty. Several Indian castes such as Sainis, Rajputs of Bhati Clan, Jadaun
Rajputs (Madhya Pradesh), and the Jats of Mathura/Bharatpur claim descent from the
Yaduvanshi lineage.

The Agnivanshi are people belonging to the Agnivansha. According to legend, they are
descended from Agni, the Hindu God of Fire. The Agnivanshi lineage is one of the three lineages
into which the Kshatriya caste of Hindus is divided.
 Dr Uday Dokras

In South India, inscribed on the walls of the Vaithheswaran temple, is the Story of Horsemen
coming out of Agni Homam conducted by Jambhuuva Maharishi to protect the earth (from
Vatapi and Mahi garrisonning the world)is called Vanniyar Puranam. The Head of these
horsemen was Rudra Vanniya Maharaja,descendants of whose five sons are called Vannia Kula
Kshatriyas, famous among whom is Pallava king Narasimha Varman.

Some Kshatriyas claim descent from the Nāga or the "serpent dynasty," and are called
Nagavanshi. Some clans of Nair and Jat caste claim Nagavanshi descent. The Nagavanshi (or
Nagabanshi) are known for ruling Chhotanagpur.

Additionally, outside of India, the Ahom kings of Assam claimed descent from the Hindu
god Indra (identified with Khunlung) and Syama (a low-caste woman), and called themselves
Indravanshi (or Indravamsa) Kshatriyas. The Brahmavansha lineage descends from the
Brahmavanshi king Chulki. The Vayuvanshi are another Kshatriya clan although not much is
known about the clan.

The Rexulvanshis are popular for being the kings of Surguja. The alien hordes that did not
follow priestly customs or traditions (Shakas, Kushans, Indo-Greeks, Hunas, and Parthians) were
stated as Vratya Kshatriyas in Manusmriti.

Non Hindu Kshatriyas: Many historical rulers came from other castes, or were descended from
non-Hindu foreign conquerors, and were either granted de facto Kshatriya status by virtue of the
power they held, or they created fictionalized family histories to connect themselves to past
Kshatriya rulers. For instance, the Sakas, Yavanas, Kambojas, Pahlavas, Paradas, and so on,
were foreign invaders from the northwest, but were assimilated into the Indian community as
Kshatriyas.

 Though the Ashtadhyayi of Panini (sutra 4.1.168-175) attests that the Kamboja
and Gandhara were very important Kshatriya kingdoms of Uttarapatha during or prior to
Paninian times (500 B.C.E.), they came to be regarded as Sudras for not following the
teachings of the Vedas.
 The Manusmriti, written about 200 C.E. states that the Sakas (Scythians), Yavanas
(Ionian, Indo-Greeks), Kambojas (Central Asians), Paradas (Sinkiang), Pahlavas
(Persians), Kiratas (Nepal, Assam), Dravidas, Thevar (Tamil), and Daradas were
originally noble Kshatriyas but were relegated to the Barbaric (Vrishala) status due to
their neglect of the Brahmanas as well as due to their non-observance of the sacred
Brahmanical codes (X/43-44).
 Anushasanaparava of the Mahabharata also views the Sakas, Kambojas and the Yavanas.
in the same light. Patanjali in his Mahabhasya regards the Sakas and Yavanas as pure
Sudras (II.4.10).
 The Vartika of the Katyayana informs us that the kings of the Sakas and the Yavanas,
like those of the Kambojas, may also be addressed by their respective tribal names.
 The Mahabharata also associates the Sakas, Yavanas, Gandharas (Northwest India),
Kambojas (Pamir-Badakshan), Pahlavas, Tusharas, Sabaras, Barbaras, Dravidas, and
Boyars, and so on, and addresses them all as the barbaric tribes of Uttarapatha.
 Dr Uday Dokras

 The Kishkindha Kanda of the Ramayana locates the Sakas, Kambojas, Yavanas, and the
Paradas in the extreme north-west beyond the Himavat (that is, Hindukush) (43/12) in the
Shakadvipa, adjoining the land of Uttarakurus.
 The Udyogaparava of the Mahabharata (MBH 5/19/21-23) tells us that the composite
army of the Kambojas, Yavanas and Sakas had participated in the Mahabharata war
under the supreme command of Sudakshina Kamboja. The epic repeatedly applauds this
composite army as being very fierce and wrathful. Some verses of Mahabharata also
attest that the Tusharas or Tukharas were also included in the Kamboja division (for
example, MBH 6.66.17-21; MBH 8.88.17).
 Puranic accounts attest that the Dravidas are Kshatriyas and are said to be descendants of
the sons of Vishwamitra. Like the Kambojas, Sakas, Yavanas, Daradas, Khashas, and so
on, the Dravidas were recorded as Kshatriyas who no longer were initiated into the sacred
thread due to their neglect of the Brahmanas as well as due to their non-observance of the
sacred Brahmanical codes.

Within the complex and multifaceted world of Hindu symbolism, the Kshatriyas class is
represented by the Nyagrodha Banyan tree and the danda (staff). When a Kshatriya undergoes
his initiation ceremony, a "staff made of [the aforementioned] wood is given to
the Kshatriya initiate with a mantra imparting physical vitality or 'ojas'".

Mahajanapadas
The gaṇa sangha form of government was a oligarchic republic during the period of
the Mahajanapadas (c. 600-300 BCE), that was ruled by Kshatriya clans. However, these
kshatriyas did not follow the Vedic religion, and were sometimes called degenerate Kshatriyas or
Shudras by Brahmanical sources. The kshatriyas served as representatives in the assembly at the
capital, debated various issues put before the assembly. [17] Due to the lack of patronage of Vedic
Brahmanism, the kshatriyas of the gana sanghas were often patrons of Buddhism and Jainism.
 Dr Uday Dokras

In the kingdoms of the Mahajanapadas, the king claimed kshatriya status through the Vedic
religion. While kings claimed to be kshatriya, some kings came from non-kshatriya origins.
After the Mahajanapada period, most of the prominent royal dynasties in northern India were not
kshatriyas. The Nanda Empire, whose rulers were stated to be shudras, destroyed many kshatriya
lineages.
According to Devaraja teaching, kings were revered like gods and had ultimate control over
the kingdom. This belief was the basis for Khmer kings to embark on massive architectural
projects such as Angkor Wat and Bayon, to celebrate the king's divine rule on earth.
The Empire also adopted the Hindu caste system, whereby commoners such as rice farmers and
fishermen formed the majority of the population. The minority higher castes were Kshatriyas,
such as royalty, nobles, warlords, soldiers, and warriors; and Brahmins such as priests.
Aside from those there were also traders and artisans. Slaves made up the lowest social caste,
and they were probably the laborers who worked on the many building projects of the empire.
Cambodia experienced its most glorious days during the Angkor Empire.The emperor once
reigned over most of Indochina, including today's Vietnam, Myanmar, Thailand, Cambodia and
Laos. The Angkor royal court was famous for grand ceremonies, festivals, and rituals. The king
was surrounded by ministers, state officials, nobles, royalty, palace women, and servants, and
protected by guards and troops.

Dress was elaborate and there were large free standing armies. To extend their territories, they
frequently conducted military campaigns against the neighboring Cham, Dai Viet, and Thai
warlords. Power struggles over succession were common in the royal court. The Angkor Empire,
also known as the Khmer Empire, began in 802 AD when Jayavarman II wrested the land from
Javanese control. At that time, there were no united kingdoms in Cambodia.

After expelling the Javanese, Jayavarman II celebrated independence by conducting an elaborate

consecration ritual in Phnom Kulen, proclaimed himself king, and adopted the Devaraja cult of
Hinduism as the state religion.Devaraja is a term in Sanskrit meaning "god-king". True to its
name, the Devaraja cult taught that the king was a universal ruler, a manifestation of the Hindu
god, often known as Shiva or Vishnu.

Within a few centuries, the Angkor Empire grew to be the greatest ever in mainland Southeast
Asia. Jayavarman II was followed by a succession of kings who contributed to the growth of the
empire through alliances with neighboring kingdoms and conquests, building projects,
establishment of new cities, and development of hydraulic and irrigation systems.
Ancient Khmers were a traditional agriculture community and were dependent on massive and
complex hydraulics systems, including networks of canals and barays, or giant water reservoirs.
These facilities enabled more intense rice cultivation, which increased food security, supported
the growth of the Khmer economy, and increased wealth.
Indian Trade with neighbouring countries was at Its peak In 5 th Century B.C.. Indian traders abd
businessmen were seafaring to the countries of the SUVARNABHUMI through the ports at
CHAMPA.. These included Burma, Malaya, Siam, Cambodia , Ceylon. These Indian
Businessmen were of two types- those who returned and those who stayed on in those lands thus
establisheing their culture In South-East Asia through thgese business related exchanges of
economy and culture. Of the lattrer one can say that they helped in settling up efficient Political
 Dr Uday Dokras

System of those Countries. Brave Kshatriya warriors doubled as traders and mercenaries
whereas wandering hindu priests became the missionaries of Hinduism spreading Hindu religion
and Pphilosophy.

By 2nd Century B.C., many Indian influenced states were established within Indo-China region.
Cambodia which was situated In Southern Indo-China then known as KAMBUJ State under
the territory of Funan. By 1 st BC Indians made colonies were established in States Like
Indonesia, Malaysia, Cambodia and Siam Hundreds Of Sanskrit inscriptions have been
recovered from these countries establishing the fact that Sanscrit was the State Language Of
these countries.

In his paper Kalinga and Funan : A Study in Ancient Relations, Dr. Benudhar Patra states that even
though the origin of the kingdom of Funan, is shrouded in mystery, K’ang T’ai, a Chinese envoy
who visited Funan in the middle of the third century CE recorded that, the first king of Funan was a
certain Hun-t’ien, that is, Kaundinya, who came either from India or from the Malay Peninsula or
the southern islands. This Chinese version of the dynastic origin of Funan has been corroborated by
a Sanskrit inscription of Champa belonging to the third century CE. Though scholars agree on
the point that the kingdom of Funan came into existence some time during the first century CE, after
union of a Brahmin named Kaundinya with the Naga Princess Soma(Lieu-Ye), there is
considerable disagreement on the homeland of Kaundinya. This mystical union which was still
commemorated at the court of Angkor at the end of the thirteenth century in a rite identical with that
of the Pallava kings of Kanchi made some scholars to believe that Kaundinya probably belonged to
the Pallava kingdom.10 On the basis of the Mysore inscription (2nd century CE) which records the
grant of land, to a Siva shrine of the Brahmins of the Kaundinya gotra (clan), Kaundinyas might
have migrated from Mysore to Indo-China.according to a source others rejecting this view and
proposing that the migrating clan of Kaudinyas might have emerged from the Amaravati region of
Andhra on the ground of the discovery of specimens of Amaravati style of sculpture at Dong Duong
which was then under Funan.

The main reason for the belief that the homeland of Kaundinya Brahmins of Funan could be
Mahendra Parvata of Kalinga arises from the fact that the name of Mahendra Mountain appears in the
history of Funan on two important occasions. The History of the Southern Ch’i states that during
the reign of Jayavarman (5th century CE) ‘the custom of this country [Funan] was to worship the God
Mahesvara (Siva)’who continually descends on Mount Mo-tan. Mo- tan could be another name of
Mahendragiri of nOrissa which was also considered as an abode of Lord Siva and early Saivism. It
was shortly before c. 500 CE that the Gangas of Kalinga(the Eastern Gangas) were worshipping
Siva- Gokarnasvamin as the tutelary deity of the family (ista-devata) on Mahendra Mountain. Even
now there is the shrine of Gokarnesvara on the top of the hill. Worshipping of Gokarnasvamin (on
Mahendra Parvat in Kalinga) and Mahesvara (in Funan) belonged to the same time. This led to
an important assumption that as Funan was Indianised by the traders and merchants from the eastern
coast of India, the migrants, with the passage of time named a local mountain of Funan as
Mahendraparvata after the Mahendra Parvata of Orissa which had god
Mahesvara(Gokarnesvara) on it. One thing is clear that Koundinya,  also known as Ājñātakauṇḍinya,
 Dr Uday Dokras

Pali: Añña Koṇḍañña, was not the  brahmin, who became Buddhist monk and an ardent follower
of Gautama Buddha and the first to become an arhat. One who lived during the 6th century BCE
in what are now Uttar Pradesh and Bihar, India. According to traditional accounts, at the time of
Gautama Buddha's birth, he predicted his future destination as an enlightened teacher.The
naming of Mahendraparvata mountain in Funan after the one of the same name in Orissa
logically implies that Kaundinya and early emigrants most probably went from Kalinga region,
especially from the Mahendraparvata region. This is further corroborated by Jayavarman II (9th
century CE) of Cambodia who went to reign at ‘Mahendraparvata” and installed a miraculous
Siva linga there as devaraja or king of gods (which is god Siva or Mahesvara himself in c. 802
CE) with the help of a Brahman named Hiranyadama16 whom he invited from Janapada
(probably in India). Jayavarman II is most often cited in the inscription as “the king who
established his residence on the summit of Mount Mahendra”. This Mahendraparvata (i.e. Mount
Mahendra) has been indentified with Phnom Kulen, the sandstone plateau that dominates the
northern part of the Angkor plain.17 As Jayavarman II went to Mahendra Parvata to reign and
established his residence there, it appears that mount Mahendra which was considered as Kula
Parvata (Phnon Kulen) and used as the abode of devaraja was already there in Funan (Cambodia)
before the reign of Jayavarman II. So, this could have been the mount Mo-tan of the Chinese
record of the fifth century CE. This indicates that the Kaundinyas of Funan were not only ardent
Saivites but also had intimate association with the Mahendra Parvata of Kalinga and there was
close contact between Kalinga on the eastern sea coast of India and Funan of IndoChina. It is a
well known fact that fifth century CE onwards Saivism became popular both in ancient Orissa
and Cambodia. God Siva was worshipped in Funan under different names like Mahesvara and
Tribhubanesvara.
Modern era
Writing in the context of how the jajmani system operated in the 1960s, Pauline Kolenda noted
that the "caste function of the Kshatriya is to lead and protect the village, and with conquest to
manage their conquered lands. The Kshatriyas do perform these functions today to the extent
possible, by distributing food as payments to kamins and providing leadership."
In rituals, the nyagrodha (Ficus indica or India fig or banyan tree) danda, or staff, is assigned to
the kshatriya class, along with a mantra, intended to impart physical vitality or 'ojas'.
The Vedas do not mention kshatriya (or varna) of any vansha (lineage). The lineages of
the Itihasa-Purana tradition are: the Solar dynasty (Suryavanshi); and the Lunar
dynasty (Chandravansi/ Somavanshi).
There are other lineages, such as Agnivanshi ("fire lineage"), in which an eponymous ancestor
rises out of Agni (fire),and Nagavanshi (snake-born), claiming descent from the Nāgas. The
Nagavanshi, not attested in the Itihasa-Purana tradition, were Naga tribes whose origin can be
found in scriptures