Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c18.t1.1

v2.c18.t1.1

THE frequent occurrence of the two phrases *varṇāśrama-dharmaṅgaḷa(n)u pālisulla* and *sakala-varṇāśrama-dharmaṅgaḷa(n)upālisutta* in the inscriptions indicates that the Vijayanagara monarchs were fully aware of the great social problems which confronted them as custodians of the Hindu Dharma. Long before they had assumed the reins of government, the purely Aryan institution of the four *varṇāśramas* had already taken deep roots in the soil of southern India.¹ Both in the Karṇāṭaka and Tamil lands, the rulers considered it their duty to protect the *varṇāśrama-dharma* in its proper sphere. We are told in a copper-plate grant dated A. D. 517, that the Gaṅga king Koṅgaṇi-Vṛiddha-Rāja, also called Durvvinīta, was "like Vaiśvasvata Manu able for the protection of the castes and religious orders which prevailed in the South".² About A. D. 650 the great Jaina *āchārya* Ariṣṭha Nēmi having left the whole group (*gaṇa*) consisting of the four castes (*chātur-varṇa*) and having given up food, etc., mounting on the Kaṭavapra, attained perfection.³ The existence of the four castes among the Jainas is proved by an inscription which probably belongs to the middle of the tenth century A. D. This record commemorates the death of Chāmakabbe and A'yvaśāmi. Chāmakabbe is described as the supporter of the Jaina assembly (*Śravaṇa-saṅgha*) of the four castes. A'yvaśāmi was the son of the *Pṛittuvī-paramēśvara mahānāygara* Rēchayya, supporter of the Jaina assembly of the four castes.¹ Cāmuṇḍa Rāya, in an epigraph dated about A.D. 893, is thus described: "A sun in the shape of a jewel adorning the crest of the eastern mountain the Brahma-Kshatra race, a moon in the shape of the splendour of his fame in causing to swell the ocean the Brahma-Kshatra race, a central gem to the pearl necklace of Lakshmī procured from the Rōhaṇa mountain the Brahma-Kshatra race, a strong wind to the fire the Brahma-Kshatra race."² Two prominent castes, therefore, are clearly suggested in the praise given to Cāmuṇḍa Rāya.