# SB 3.6.31 > बाहुभ्योऽवर्तत क्षत्रं क्षत्रियस्तदनुव्रतः । > यो जातस्त्रायते वर्णान्पौरुषः कण्टकक्षतात् ॥३१॥ ## Text > bāhubhyo 'vartata kṣatraṁ > kṣatriyas tad anuvrataḥ > yo jātas trāyate varṇān > pauruṣaḥ kaṇṭaka-kṣatāt ## Synonyms *bāhubhyaḥ*—from the arms; *avartata*—generate d; *kṣatram*—the power of protection; *kṣatriyaḥ*—in relation to the power of protection; *tat*—that; *anuvrataḥ*—followers; *yaḥ*—one who; *jātaḥ*—so becomes; *trāyate*—delivers; *varṇān*—the other occupations; *pauruṣaḥ*—representative of the Personality of Godhead; *kaṇṭaka*—of disturbing elements like thieves and debauchees; *kṣatāt*—from the mischief. ## Translation **Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.** ## Purport As the *brāhmaṇas* are recognized by their particular qualification of inclination towards the transcendental knowledge of Vedic wisdom, so also the *kṣatriyas* are recognized by the power to protect society from the disturbing elements of thieves and miscreants. The word *anuvrataḥ* is significant. A person who follows the *kṣatriya* principles by protecting society from thieves and miscreants is called a *kṣatriya,* not the one who is simply born a *kṣatriya.* The conception of the caste system is always based on quality and not on the qualification of birth. Birth is an extraneous consideration; it is not the main feature of the orders and divisions. In *Bhagavad-gītā* (18.41-44) the qualifications of the *brāhmaṇas, kṣatriyas, vaiśyas* and *śūdras* are specifically mentioned, and it is understood that all such qualifications are needed before one can be designated as belonging to a particular group. Lord Viṣṇu is always mentioned as the *puruṣa* in all Vedic scriptures. Sometimes the living entities are also mentioned as *puruṣas,* although they are essentially *puruṣa-śakti* (*parā śakti* or *parā prakṛti*), the superior energy of the *puruṣa.* Illusioned by the external potency of the *puruṣa* (the Lord), the living entities falsely think of themselves as the *puruṣa* although they actually have no qualifications. The Lord has the power to protect. Of the three deities Brahmā, Viṣṇu and Maheśvara, the first has the power to create, the second has the power to protect, and the third has the power to destroy. The word *puruṣa* is significant in this verse because the *kṣatriyas* are expected to represent the *puruṣa* Lord in giving protection to the *prajās,* or all those who are born in the land and water. Protection is therefore meant for both man and the animals. in modern society the *prajās* are not protected from the hands of thieves and miscreants. The modern democratic state, which has no *kṣatriyas,* is a government of the *vaiśyas* and *śūdras,* and not of *brāhmaṇas* and *kṣatriyas* as formerly. Mahārāja Yudhiṣṭhira and his grandson, Mahārāja Parīkṣit, were typical *kṣatriya* kings, for they gave protection to all men and animals. When the personification of Kali attempted to kill a cow, Mahārāja Parīkṣit at once prepared himself to kill the miscreant, and the personification of Kali was banished from his kingdom. That is the sign of *puruṣa,* or the representative of Lord Viṣṇu. According to Vedic civilization, a qualified *kṣatriya* monarch is given the respect of the Lord because he represents the Lord by giving protection to the *prajās.* Modern elected presidents cannot even give protection from theft cases, and therefore one has to take protection from an insurance company. The problems of modern human society are due to the lack of qualified *brāhmaṇas* and *kṣatriyas* and the overinfluence of the *vaiśyas* and *śūdras* by so-called general franchise.