Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c17.s1.2

v2.c17.s1.2

The monarchs as well as the people were aware of the relationship of Dharma to society. It was the endeavour of the former to protect the *varṇāśrama dharma*; it was the ambition of the latter to follow the classical precepts without endangering the prosperity of the land. To the Hindus, as is well known, the word *Dharma* covered a large field of human activity : it was used to denote the whole social order with its attributes of law, conduct and worship. It was, therefore, as vast in its range as it was complex in its character.¹ Its end could only be realized by the united action of the people led by the king. The ancients invented a singular method of securing their object. They instituted the four *varṇas* or castes (and the four *āśramas* or orders) and gave the system a touch of divinity, reiterating the interdependence of the different parts. The four castes and the duties assigned to each of these are too familiar to need a description here. Nevertheless in understanding the interdependence of the four castes and in the consequent solidarity of the whole system, we cannot help noting the following words by Manu : "The king has been created (to be) the protector of the castes (varṇa) and orders, who, all according to their rank, discharge their several duties"². Then again : "Abstention from injuring (creatures), veracity, abstention from unlawfully appropriating (the goods of others), purity, and control of the organs", Manu has declared to be the summary of the law for the four castes.³ Hence we have in Vaśiṣṭaḥ : "(To live according to) the rule of conduct is undoubtedly the highest duty of the men. He whose soul is defiled by vile conduct perishes in this world and in the next."⁴