explain the notions of kingship mentioned in gandatindu jataka
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Chiefs and kings in the south
The new kingdoms that emerged in the Deccan and further south, including the chiefdoms of the Cholas, Cheras and Pandyas in Tamilakam proved to be stable and prosperous.
For instance, the early Tamil Sangam texts contain poems describing chiefs and the ways in which they acquired and distributed resources.
Many chiefs and kings, including the Satavahanas who ruled over parts of western and central India (c. second century BCE-second century CE) and the Shakas, a people of Central Asian origin who established kingdoms in the north-western and western parts of the subcontinent, derived revenues from long-distance trade. Their social origins were often obscure, but, as we will see in the case of the Satavahanas , once they acquired power they attempted to claim social status in a variety of ways.
4.2 Divine kings
One means of claiming high status was to identify with a variety of deities.
Kushanas (c. first century BCEfirst century CE), who ruled over a vast kingdom extending from Central Asia to northwest India.
The notions of kingship they wished to project are perhaps best evidenced in their coins and sculpture.
Colossal statues of Kushana rulers have been found installed in a shrine at Mat near Mathura (Uttar Pradesh). Similar statues have been found in a shrine in Afghanistan as well. Some historians feel this indicates that the Kushanas considered themselves godlike.
Many Kushana rulers also adopted the title devaputra, or “son of god”, possibly inspired by Chinese rulers who called themselves sons of heaven.
By the fourth century there is evidence of larger states, including the Gupta Empire.
Many of these depended on samantas, men who maintained themselves through local resources including control over land.
They offered homage and provided military support to rulers. Powerful samantas could become kings: conversely, weak rulers might find themselves being reduced to positions of subordination. Histories of the Gupta rulers have been reconstructed from literature, coins and inscriptions, including prashastis, composed in praise of kings in particular, and patrons in general, by poets. While historians often attempt to draw factual information from such compositions, those who composed and read them often treasured them as works of poetry rather than as accounts that were literally true
The Prayaga Prashasti (also known as the Allahabad Pillar Inscription) composed in Sanskrit by Harishena, the court poet of Samudragupta, arguably the most powerful of the Gupta rulers (c. fourth century CE)
The new kingdoms that emerged in the Deccan and further south, including the chiefdoms of the Cholas, Cheras and Pandyas in Tamilakam proved to be stable and prosperous.
For instance, the early Tamil Sangam texts contain poems describing chiefs and the ways in which they acquired and distributed resources.
Many chiefs and kings, including the Satavahanas who ruled over parts of western and central India (c. second century BCE-second century CE) and the Shakas, a people of Central Asian origin who established kingdoms in the north-western and western parts of the subcontinent, derived revenues from long-distance trade. Their social origins were often obscure, but, as we will see in the case of the Satavahanas , once they acquired power they attempted to claim social status in a variety of ways.
4.2 Divine kings
One means of claiming high status was to identify with a variety of deities.
Kushanas (c. first century BCEfirst century CE), who ruled over a vast kingdom extending from Central Asia to northwest India.
The notions of kingship they wished to project are perhaps best evidenced in their coins and sculpture.
Colossal statues of Kushana rulers have been found installed in a shrine at Mat near Mathura (Uttar Pradesh). Similar statues have been found in a shrine in Afghanistan as well. Some historians feel this indicates that the Kushanas considered themselves godlike.
Many Kushana rulers also adopted the title devaputra, or “son of god”, possibly inspired by Chinese rulers who called themselves sons of heaven.
By the fourth century there is evidence of larger states, including the Gupta Empire.
Many of these depended on samantas, men who maintained themselves through local resources including control over land.
They offered homage and provided military support to rulers. Powerful samantas could become kings: conversely, weak rulers might find themselves being reduced to positions of subordination. Histories of the Gupta rulers have been reconstructed from literature, coins and inscriptions, including prashastis, composed in praise of kings in particular, and patrons in general, by poets. While historians often attempt to draw factual information from such compositions, those who composed and read them often treasured them as works of poetry rather than as accounts that were literally true
The Prayaga Prashasti (also known as the Allahabad Pillar Inscription) composed in Sanskrit by Harishena, the court poet of Samudragupta, arguably the most powerful of the Gupta rulers (c. fourth century CE)
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