[13]: Nature & Nurture In The Context Of Kshatratva (Kshatra-tatva)
In Nature,can there be a plant ( of a particular type) without its corresponding seed? And can be a seed ( of a particular type) without the corresponding plant ? No.
The plant comes from the seed and the seed comes from another plant of the same family.
This is simply nature.
Can the seed sprout into plants without proper nurture? No. Can fried seeds germinate? No.
This is nurture.
Nature and nurture work in tandem. Two conditions that complete each other.
What is the nature of relationship between the plant and the seed ?
It is useless to ask if the plant and the seed are independent of each other totally. They appear independent of each other only in the conventional sense. In the real sense, they are just a single bunch of conditions that manifest in two different forms at two different points in time. The seed is the possibility and the plant is the actuality at one point ( when the plant germinates from the seed) and at another point the seed is the actuality and the plant is the possibility ( when the plant has not yet germinated).
The two are thus a single set of conditions that are changing and transforming from one form to another given other supporting conditions exist.
Likewise, can there be a warrior without the action of the warrior ? No. Can there be the action of the warrior ( karma) without seed of the warrior ( Guna) ? No.
Kshatriva is the seed ( Guna) which is inherited from genes and the valourous action ( karma) is the actualization of that seed.
How can one understand karma without the seed ? And how can seed be known / identified without karma ? The seed and the karma are two forms of the same bunch of conditions. One exists in the latent form and the other in the actualized form.
Thus the Guna and the karma have to be seen as mutually dependent contingent entities that are basically the two expressions of a single bunch of conditions provided other supporting conditions facilitate this transformation ( nurture).
But its impossible to understand this interplay of the seed and the karma if we assume that these two things have inherent existence. Because if that is true then no change is conceivable. Transformation of a possibility into an actuality is a change. Thus we must see these two, the seed and the karma as mutually dependent entities which reflect the same bunch of conditions in two form.
The seed is empty of inherent existence. The karma is empty of inherent existence and the bunch of conditions they represent are also empty of inherent existence for they depend on other prior conditions in the universe. For instance, Late Rifleman Jaswant Singh, a Mahaveer Chakra recipient, could not have been a successful soldier just due to genetics, but rather due to the skills he acquired during training. A seed does not grow into a big tree, just due to its genetics – it needs the right conditions, whether it is climatic or soil.
When asked about Kshatriyahood, the Kshatriyas must respond by saying that, ” Kshatriyahood is a possibility in mankind, which best manifest itself in certain lineages that are known as Rajput lineages”. This is conventionally true because we have longest unbroken millitary tradition in the world..and thus we have the advantage of epigenetic memory as well as the warrior culture to nourish warriors”. While others may be warriors, but relatively they can never be equal or comparable to the Rajputs for the above-mentioned reason, provided they are nurtured equally.
While as Kshatriyas, we have inherited the nature of Kshatratva, our focus must be on nurturing Kshatratva by constantly learning from our dynamic surroundings and evolving into our superior self.