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Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c17.s3.t1: A. Pre-Vijayanagara

Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c17.s3.t1

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English

A. Pre-Vijayanagara

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With these general notions of the aims and means of the Hindu Dharma, we may now ascertain, with the fragmentary evidence before us, a few facts concerning life in a Vijayanagara family. There is reason to believe that in the earliest periods of Indian history, the conception of home or family life was highly elevated, embracing as it did relationship in blood as well as in service. We have a pleasant glimpse of such a state of life in the edicts of Aśōka.² Even in the seventh century A. D., the Hindu home was not much shorn of its antique simplicity. Bāṇa in his description of his own life gives us a sketch of the stages through which a diligent Brahman passed;³ and in the following account he tells us that "the religious mendicants were intent on worshipping the shrines, having washed their feet and hands in the outpour of their water-pots; the fire, with the sacred grass spread round it, was blazing up, with its hands purified by the sacrificial vessels."⁴ Then, again, he speaks of the little folk at home : "the children were beginning to long to go to sleep, having enjoyed a good lying in bed while listening to the long stories of the old nurse", when the dreadful mouth of early night was beginning to yawn. Rājyavardhana lay down his sword in sorrow; and Harsha, perplexed and pained at his brother's attitude, gave vent to his feelings in an admirable soliloquy, in the course of which he gave further proof of the great love he bore to his brother.

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² Mookerjee, *Asoka*, p. 103.

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³ Bāṇa, *Harshacharita*, p. 66.

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⁴ Ibid., p. 67.

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He could not think of accepting the charge of sovereignty which was "like a rain of cinders on a drought parched wilderness, scorching one already scorched." He is unable to find out the reason of Rājyavardhana's renunciation. "This is unworthy of my lord. Again, although in this world a prince without pride, a Brahman without greed, a saint without anger, an ape without tricks, a poet without envy, a trader without knavery, a fond husband without jealousy, a poor man not an eye-sore, a hunter without cruelty, a mendicant with a Brahman's learning, a contented servant, a grateful dicer, a wandering ascetic without gluttony, a misanthrope with a soft tongue, a truthful minister, and a King's son without vice are all equally hard to find, yet my Lord himself has been my instructor."¹ The figure of the noble Harshavardhana stands out in bold relief against the characters he has described in his speech.

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¹ Bāṇa, *Harshacharita*, p. 68.

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Friends, children and wealth—these three constituted worldly happiness. The inscriptions of the twelfth century supply equally interesting features about the life in a Karṇāṭaka home. According to a record dated A. D. 1176, the most essential factors which could give happiness to a family were the following—*pañcha-sūnā* or cutting, grinding, cooking, carrying water, and sweeping; *strī-mōha* or love of women; *parigraha* or land, house, cattle, grain, bipeds, quadrupeds, conveyance, bed, servants and vessels. These formed the three *garavas* which were as indispensable to the house-holder as they were harmful to the hermit.² With the inclusion of a very minor but significant article, lamps, which is mentioned in A. D. 1195³, we may venture to assert that the pre-Vijayanagara conception of home life included almost all things required for domestic happiness.

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² E. C., II., No. 66, p. 22, n. (2) (2nd ed.)

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³ *Ibid*., No. 349, p. 153.

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