THE BOOM IN CENTERS OF LEARNING DURING PALA

REIGN — A CRITICAL ANALYSIS

Submitted by

Sonali Priyadarsani

Reg. No. BA0190048

Name of the Guide

Dr. M. BRITTO STALIN, Ph.D.,

TAMIL NADU NATIONAL LAW UNIVERSITY

APRIL-2019

1
M. BRITTO STALIN, Ph.D.
Assistant Professor in History
Tamil Nadu National Law University
Tiruchirappalli
Tamil Nadu – 620 009

CERTIFICATE

This is to certify that the project work entitled “The Boom in Centers of

Learning during Pala Reign- A Critical Analysis” is a bona fide record of the research

work done by Sonali Priyadarsani, under my supervision and guidance. It has not

been submitted by any other University for the award of any degree, diploma,

associateship, fellowship or for any other similar recognition.

Place: Tiruchirappalli

Date:

Signature of the Guide

Sonali Priyadarsani

2
Reg. No. BA0190048
II – B.A., LLB., (Hons.)
Tamil Nadu National Law University
Tiruchirappalli
Tamil Nadu – 620 009

DECLARATION

I, Sonali Priyadarsani, do hereby declare that the project entitled “The Boom

in the Centers of Learning during the Pala Reign-A Critical Analysis” submitted

to Tamil Nadu National Law School in partial fulfillment of requirement for award of

degree in Under Graduate in Law to Tamil Nadu National Law School,

Tiruchirappalli, is my original research work. It and has not been formed basis for

award of any degree or diploma or fellowship or any other title to any other candidate

of any university.

Counter Signed Signature of the Candidate

3
 ACKNOWLEDGEMENT
At the outset, I take this opportunity to thank my Professor Dr. M. Britto Stalin from

the bottom of my heart who have been of immense help during moments of anxiety and

torpidity while the project was taking its crucial shape.

Secondly, I convey my deepest regards to the Vice Chancellor Ms. V. S. Elizabeth

and the administrative staff of TNNLU who held the project in high esteem by providing

reliable information in the form of library infrastructure and database connections in times of

need.

Thirdly, the contribution made by my parents and friends by foregoing their precious

time is unforgettable and highly solicited. Their valuable advice and timely supervision

paved the way for the successful completion of this project.

Finally, I thank the Almighty who gave me the courage and stamina to confront all

hurdles during the making of this project. Words aren’t sufficient to acknowledge the

tremendous contributions of various people involved in this project, as I know ‘Words are

Poor Comforters’. I once again wholeheartedly and earnestly thank all the people who were

involved directly or indirectly during this project making which helped me to come out with

flying colors.

SONALI PRIYADARSANI

4
 CONTENT
Title Page
INTRODUCTION 6-8
THE PALA DYNASTY 9-10
PROMINENT MAHAVIHARAS AND LEARNING CENTRES

 SOMAPURA MAHAVIHARA
11-18
 VIKRAMASHILA MAHAVIHARA

 ODANTAPURI MAHAVIHARA

 NALANDA MAHAVIHARA

 JAGADDALA MAHAVIHARA

 NOTABLE VIHARAS

 DEVIKOTA VIHARA
18-20
 BHASU VIHARA

 NANDADIRGHIKA VIHARA

 TRAIKUTAKA VIHARA

Conclusion 21
Bibliography 22

INTRODUCTION

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Education has always been one of the primary aspects of the rulers of India. May it be

the rulers of the Dynasties or the Prime Minister or President of the Indian

Democracy, all have been considering education significantly. One such dynasty was

of the Palas. During their realm, Medieval India flourished in terms of education.

Indian ascetics used to lead the life of wanderer (paribrajaka), they had no fixed

dwellings, hence they moved from one place to another. But during the rainy season,

it was quite difficult for them to wander, so they had to depend on the alms of the

householders. This condition totally changed during the life time of Buddha, who

realized that fixed abode should be arranged for the monks specially during the rainy

season, where they could meditate and think at peace and could perform their

communal ceremonies. Inspite of serving the purpose of residences, the significant

monasteries in course of time, developed into large academic educational institutions

and Buddhist centers of learning, which somehow like our residential Universities of

modern times, attracted tutors and students from various parts of India and abroad. In

these monasteries, the monks were provided with every ease for continuing higher

education. They were provided with necessary religious endowments by the royal

benefactors and chief householders, in the form of land grants and other donations.

Leading Buddhist monasteries which became prosperous during Pala period are as

follows: l. Somapura Mahavihara, 2. Vikramsila Mahavihara 3. Odantapuri

Mahavihara, 4. Nalanda Mahavihara, 5. Jagaddala Mahavihara 6. Devikot Vihara 7.

Bhasu Vihara, 8. Nandadirghika Vihara, 9. Traikutaka Vihara and many more.

The study is focusing on the leading Buddhist monasteries which became

prosperous during Pala period. This is where the monks were provided with every

6
case for continuing higher education and necessary religious endowments by the royal

benefactors and chief householders in the form of land grants and other donations.

OBJECTIVES

 To enumerate on the historical account of each of the Mahaviharas or Viharas

established during Pala empire.

 To assess and analyse the archaeological evidences recovered from the ancient

sites of the Buddhist Monasteries which thrived during Pala Reign.

 To bring out the correlation between the administrative supremacy and

economic prosperity of the Palas and rise in the patronage of learning centres.

REVIEW OF LITERATURE

ANCIENT INDIA BY V.D. MAHAJAN, ( S. Chand Publication, India)

In this reference we can study about the emergence of the Pala Dynasty and the

important rulers of the empire. The author talks mainly about the Pala kings, their

contribution to the religious and social conditions of Bengal during that time. Also, he

discusses about the other kings under whose patronage the religion flourished.

THE OXFORD HISTORY OF INDIA BY VINCENT A. SMITH, edited by

PERCIVAL SPEAR (Oxford University Press Publication, USA)

In this reference, the author discusses about the rise of Pala Realm’s and the reason

behind its fall. Also, he mentions about how Buddhism was the religion followed by

the Palas and this playing an important role in establishment of Buddhism in Tibet.

METHODOLOGY

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The methodology followed by the researcher while researching upon the project is

doctrinal in nature. The research method is analytical and descriptive. This project was

carried out through the means of critical reading of articles. This project was done

through collecting information from a variety of sources from journals, articles etc.

The historical account of various Buddhist Monasteries that were established during

Pala Reign and served as learning centres has been discussed in this project using

second hand sources of information. Information has been collected from primary and

secondary sources.

RESEARCH QUESTION

 Is there substantial unbiased historical account of the economic and administrative

might of Pala kingdom and their towards education, primarily through Buddhist

Monasteries.

THE PALA DYNASTY

The Pala Dynasty was founded by Gopala I probably in 750 AD As the name of the

founder of the dynasty Gopala and his successors ends in 'Pala', the dynasty founded

by him is called the 'Pala Dynasty'. It is not claimed to have originated from any

8
mythical figure by any of their inscriptions. In Haribhadra's interpretation of the

Aslasahasrika-prajnaparamita and in the Khalimpur inscription's explanation of the

term 'Bhadrarmaja' or 'born of genteel parents', there have been efforts to present the

Pala Dynasty as of noble parentage, although none of the sources forcefully assert

such a parentage. They have been described Dasajibinah or 'Born of slaves' by the

Manjusrimulakalpa, and Kayasrhas by Abul FazP. From these interpretations and

descriptions, it is pretty clear that the Palas, do not belong to any noble dynasty or

caste. Gopala, according to the Khalimpur plate of Dharmapala was the son of

'Khandilarati ' Vapyata who probably was a soldier and the grandson of 'Sanaavadara

'Dayilavisnu. Gopala was not a hereditary king; he was elected as the king. In the

sixteenth century, the Buddhist monk Taranatha, while writing the history of Tibet has

referred that the history of Bengal and Bihar after the death of Harsha is vague. The

people were suffering without a king, after prolonged anarchy became intolerable for

them, a king was elected by the local leaders but every time he was killed by a

demoness on the night followed by his election. Finally when he was elected as the

king, Goddess Chandi gave Gopala a club which he used to kill the demoness and

protect himself. The story also suggests that the reason behind selecting Gopala the

king was his ability as a leader and protector, and in all probability he was a follower

of the Chandi cult. He brought harmony and prosperity in Bengal after all the

sufferings and lawlessness that persisted for about one and a half century.

The Palas ruled for four centuries i.e. from the late eighth century to twelfth century

A.D. and was the foremost power in north India for some time with control over large

parts of Bihar and Bengal. Gopala died in about 780 AD. He was succeeded by his

9
son Dharmapala. Gopala had left a flourishing kingdom but as Dharmapala came to

throne, he made the Pala Dynasty a force in north India. The Dynasty attained great

heights during the rules of two of Gopala's successors namely Dharmapala(790-821

A.D.) and Devapala(S21-860 A.D.). Dharmapala was successful in extending his

empire far beyond Bengal and Bihar. He became the master of most of the northern

India. Dharmapala was succeeded by his son Devapala, who is reckoned by Bengal

tradition to have been the most powerful of the Palas_ He also enjoyed a long reign

like his father. But after these two rulers, the Pala Dynasty lapsed back into

insignificance for some time. The next few rulers were not as powerful as their

predecessors, they almost completely lost their hold on Bengal and only Bihar was

under their control. The next notable ruler was Mahipala (988-1038 AD) who restored

the greatness of the Dynasty. After him the Pala rule was again reduced. Ramapala

was another ruler who restored the glory of the dynasty but none of his successors

could do it again and finally the Pala Dynasty was put to an end in the twelfth century

A.D. The Pala Dynasty was followed by the Sena Dynasty.

PROMINENT MAHAVIHARAS AND LEARNING CENTRES

SOMPURA MAHAVIHARA(PAHARPUR)

Sompura Mahavihara is situated at Paharpur village in the Rajsahi district in

Bangladesh. This gigantic monastic remains was constructed during late 8,h century

AD under the royal patronage of the great Pala ruler Dharma Pala, who possessed
10
immense interest in the expansion of teaching and learning. Sompura vihara earned

great fame and it attracted students from distant lands for seeking knowledge and

enhancement of mind. The life of monks were very simple and honest. It became a

place of pilgrimage during those days. Sompura vihara was constructed far away from

the noisy crowd, so that the Buddhist monks could meditate, study and think at ease

with peaceful mind. Their cells were always illuminated. Few clay seals discovered

from the site bear inscriptions such as: "Sri-Somapure-Sri-Dharmapaladeva-

Mahaviharaya-arya-bhikshu- Sanghasya " .

Somapura was erected in India as a big single monastery. The central building of

Somapura discovered during archaeological excavations is considered to be an unique

specimen of architecture in ancient India. The monastery was trapezoid in shape, with

a big hall to the north-east side measuring 50feet by 47feet and the total number of

cells were 177, which were more or less uniformly constructed for the residence of the

monks.4After the establishment of Somapura monastery by the Pala king Dharma

Pala, Varendra turned into a major centre for the growth and spread of Mahayana

Buddhism. Its style of study, mode of teaching and religious activities spread abroad.

This became the famous place of pilgrimage for the Mahayani Buddhist monks. From

a Bodhgaya inscription, we have come to know that a monk named Virendrabhadra of

Somapura vihara visited and made a gift of the image of Buddha. Information

provided by the Bodhgaya5 and other inscriptions suggest that some ascetics of this

vihara visited Nalanda6 and many other places for delivering knowledge and wisdom

and also for donating rich gifts and endowments to them. All these shows the grandeur

and prosperity of Somapura vihara. The Somapura monastery was a store house of

11
antiquities consisting of inscriptions, coins, seals, images of bronze, stone, etc. The

ancestral name of its resident ascetics are Garbha, Mitra, Nandin, Bhadra etc. which

indicate a "continuity of succession over a long period". It was a resort of monks and

attracted pilgrims from Tibet, China and various South East Asian countries. Among

luminaries who resided and studied there, mention may be made of Dipankar srijnan

Atisa, who stayed there for few years. He compiled few texts of Mahayana Buddhism.

At that time, his spiritual divine preceptor was Ratnakarasanti, who was the sthavira

of the vihara and the principal of Suvarnadvipa. Being perplexed by the knowledge

and depth of Dipankara, he adviced him to visit Suvarnadvipa for preaching religious

wisdom. Renowned scholar and preceptor Bodhibhadra, Kalapada, sthabir

Karunasrimitra also resided at this monastery. According to Taranatha, Sompura

vihara remained as an important centre of spiritual learning and teaching for Mahayani

Buddhist monks. The aforesaid vihara flourished until the 11 th century. But it lost its

glory, due to the lack of royal patronage and donations from the Sena kings and it

moved towards decay. From Tibetan sources, we come to know that Somapura vihara

was fully destroyed by the Muslim invaders, who put fire on it, during the first half of

the 13th century AD Karunasrimitra, who was the dedicated monk of that monastery

could not escape from there and was burnt to death.

VIKRAMASHILA MAHAVIHARA

Another Buddhist monastery of the Pala period built under the patronage of Dharma

Pala during the late 8th century A.D. was Vikramasila Mahavihara. Since Dharma

Pala's another name was "Vikramshila" so historians consider this monastery to be

founded by him. Vikramasila Mahavihara was situated 24 miles to the East of Champa

12
near Bhagalpur in Bihar. This celebrated monastery existed for about four centuries

from the middle of the 8,h century to the end of 12th century AD.9 Due to the passage

of time. Vikramasila took the position of Nalanda as a pre- eminent centre of Buddhist

culture. Scholars from Tibet, China, South East Asia frequently visited that place.This

monastic University had 58 samsthas inside the campus, which accommodated 108

professors. They were provided with every necessity like food, clothing etc. In course

of time, the number was increased to 160 and residential monks were increased to

1000. The walls of the University were decorated with the portraits of eminent

scholars, famous for their knowledge and character. There were 107 temples on the

outside wall of the University."Ahuman size statue of Mahabodhi was erected at the

central temple of the monastery. According to Taranath, there were 12 teachers who

belonged to Tantra school namely, Tathagata-Rakshita, Buddhajnanapada,

Dipankarabhadra, jayabhadra, Sridhara, Bhavabha, Bhabyakirti, Lilavajra,

Durjayacandra, Krsna -samayavajra, Kamalarakshita, etc. There were also many

Upadhyayasin the University. Dipankara was appointed as the Upadhyaya of

Vikramasila, when he also looked after Odantapuri vihara. Similarly Abhayakara

Gupta was made the Upadhyaya of Vikramasila and Nalanda. This Mahavihara

consisted of six Guardians of the Gates namely:

1. Ratnakarasanti

2. Vagisvarakirti

3. Naropa

4. Prajnakaramati

5. Ratnavajra of Kashmir

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 6. Jnanasrimitra of Gauda.

Among them, Ratnakarasanti was the main Guardian of the Gates.10 According to

Taranath, Dipankara was promoted to the post of Upadhyaya by Mahavajrasana for a

short period; then he was succeeded by Kamalakulisa, Narendrasrijnana, and

Danarakshita. The last Upadhyaya of Vikramasila was Sakyasri. Inspite of that,

Sthirapala was an eminent scholar, who explained Prajnaparamita in the monastery.

The name of few Acharyas, who ornamented Vikramasila were Lankajayabhadra,

Rahulbhadra, Ratnarakshita, Buddhajnanapada, Jetari, Ratnavraja and Yamasri.

Besides these were the Bali-acharya, Pratisthana-acharya, Homa-acharya, Musika-

pala, and Kapata-pala. The sthavira of the Mahasanghikas was Buddhasri of Nepal.

Tibetan scholars who had taken education in this monastery were Nag-tsho Lotsava,

Gya-tson. The Tibetan scholars were provided with hostel facilities. In 10th century

A.D. Jetari, who was the Head of Varendri, the son of Sanatana, was also a

distinguished scholar of this University, received a Diploma. He composed three

books on Buddhist Nyaya called Hetutattvapodesa, Dharmadharmavinischyay, and

Valavataratarka. Besides these he also composed two books on sutras. Specialized

subjects which were taught in this University were Grammar, Metaphysics, Ritual,

and Logic but the main subject taught was Tantra. In this University, Brahmanical

culture was practiced along with Vajrayanism. Unlike Nalanda University, the Pala

kings had direct control over the University. Like other great monastic Universities,

Vikramasila was also plundered by the Muslim raiders.

ODANTAPURI MAHAVIHARA

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Odantapuri mahavihara was established either by the Pala ruler Gopalaor Dharmapala.

It was situated in Biharsarif, Bihar. It was a great centre of Buddhist and Philosophic

learning's. Some renowned philosophers, who were associated with University are

Atisa Dipankara, Abhayakaragupta, etc. According to Lama Taranath, Atisha

Dipankara who was the Upadhyaya of Vikramasila, also looked after Odantapuri.

Though few information could be gathered about the greatness of the monastery, it

wasundoubtedly a large and prosperous monastery, which flourished till the end of the

ancient period. Like Somapura, Vikramasila and others, Odantapuri also met the same

fate of downfall.

NALANDA MAHAVIHARA

From the account of Xuan Zang, I-tsing, and archaeological remains discovered from

the site, we get a vivid description of a mahavihara. According to Xuan Zang, emperor

Asoka was the founder of this monastery. The word Nalanda means 'Lotus' which is

an emblem of knowledge. The Nalanda University consisted of 8 buildings, and they

were not only famous for their external beauty, but also for their higher level of

education. According to Xuan Zang, Nalanda consisted of 11000 cells and three

libraries named. Ratnadadhi, Ratnasagara, and Ratnarajaka. About 10000 pupils

studied at this University.

Nalanda reached its highest peak, during the reign of Devapala. It attracted students

from various parts of India and other Asian countries like China Japan Sumatra,

Simhala Indonesia, Kamboja, Borneo, influenced the total system of education of

Pundravardhana. From the Nalanda copper plate inscription of Devapala, we have

15
come to know that king Balaputradeva of Suvarnadvipa constructed at Nalanda

mahavihara which was the abode of the assembly of monks with various good

qualities and sent an ambassador to Devapala who requested him to grant five villages

for offerings, oblations, shelter, garments, etc. These proved that Bengal had an

intimate relation with. South East Asian countries. During the reign of Devapala,

Nalanda became the great centre of Buddhism. The Pala rulers for their royal

patronage, received great respect from people all over world. From the Ghoshrawa

stone slab inscription of Devapala, it is known that Viradeva who was the

administrator of Nalanda University received homage from Devapala. It may be

presumed that King Devapala was connected with the administration of the

monastery.Otherwise it wouldnot have been possible for him to offer that post to

Viradeva.

Though Nalanda University was the principal centre of Buddhistic religious study, yet

Grammar, Veda, Ayurveda, History, Tantra, Science, Logic, Medicine, etc were learnt

and taught simultaneously. Languages used for teaching were Sanskrit and Pali. It was

a residential University and was tax-free. Buddhist philosopher Nagarjuna became the

principal of that University. Shilabhadra, an eminent scholar of Bengal also adorned

the post of Principal of Nalanda University for a long period. lt was during his time

that the Chinese pilgrim Xuan Zung resided at Nalanda for five years, and obtained

education. During the reign of Devapala, Lilavajra, the acharya of Urgyana, spent ten

years in Nalanda University, delivered many sermons on the Tantra-yana and

composed the commentary on the Namasamgiti. Scholars who adorned the post of

principal of Nalanda University were Jinamitra, Dharmapala, Vasubandhu, Aryadeva.

16
During the reign of Ramapala, Abhayakaragupta, was appointed an Upadhyaya of the

Nalanda and Vikramasila Universities. Gopala-II was also a patron of this famous

University. With the revival of the Pala empire by Mahipala, Nalanda became once

more famous. The Pala rulers were interested in laying the foundation of new

monasteries. Monasteries constructed by the first three Pala kings included

Odantapuri, Vikramasila and Somapura. Different sects arose amongst the Buddhist

and Brahmins, affecting the solidarity of Nalanda as a centre of learning. Nalanda

came under the spell of Tantracism. Nalanda University- was attacked by the Muslim

raiders. They killed many scholars, Professors, and devasted the monastery with fire.

The exclusive libraries of Nalanda were burnt into ashes.

JAGGADALA MAHAVIHARA

One of the important archaeological sites of North Bengal is Jagaddala mahavihara,

which is situated 20 kilometers to the North West of Paharpur, at a village called

Jagaddala. The Ramacharitam of Sandhyakara Nandi, gives us significant information

about Jagaddala mahavihara, which was established towards the close of 11th century

AD under the Pala ruler Ramapala; who installed Bodhisattva, Avalokitesvara, and

Tara as the presiding deity. Unlike Sitakot vihara and Bhasu vihara, there is no central

temple in the courtyard of Jagaddala vihara . Jagaddala vihara developed as a centre of

Tantric Buddhism. Towards the end of the Pala rule, the reputation of Jagaddala

vihara as an international centre of Buddhistic learning and culture, spread. Many

Buddhist scholars like Sakyasri from Kashmir, and his disciple Bibhuti Chandra, then

Subhakaragupta, and Abhayakaragupta, of vikramasila, and many others from

Odantapuri, fled to the East and took shelter in Jagaddala mahavihara., as a result of

17
Muslim conquest towards the beginning of the 13th century. Within a couple of years

after that the Muslim invaders also plundered Jagaddala its scholars escaped to Tibet,

which was then a great centre of learning. These scholars interpreted Buddhist books

from Sanskrit to Tibetan and earned great fame in outside World. Bibhuti Chandra the

renowned Buddhist scholar, had written several Buddhist scriptures in Sanskrit and

translated them into Tibetan. He also translated twelve others Buddhist books into

Tibetan. While spending his scholastic life at Jagaddala monastery, mokshakaragupta,

composed a book named Tarkabhasa which contained three chapters and it shows that

Nyayasastra was taught excellently there. Sthiramati along with Mokshakaragupta

also translated Nyayasastra into Tibetan. Subhakaragupta, commented on a treatise of

Tantrasastra named

" Siddhaika Viratantratika ", which was also translated into Tibetan. Abhayakaragupta

composed 26 books in Sanskrit, out of which 8 were translated into Tibetan. As a

scholar of Vikramasila mahavihara, he earned great fame by commenting on

Astasahasrikaprajnaparamita King Ramapala showed great respect to this teacher as

his mentor. Another scholar of Jagaddala mahavihara was Vidyakara, who compiled

collection of excellent Sanskrit poems called Subhasita Ratnakosha which contained

1739 slokas, during twelfth century AD which proved that Buddhist scriptures along

with literature were also taught there.

NOTABLE VIHARAS

DEVIKOTA VIHARA

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The name of another Buddhist vihara unearthed from Bangarh of Dinajpur District is

Devikota vihara. The name of reputed scholars like Atulyavajra, Avadhutapada,

Udhilipaand, a nun called Mèkhala were attached with this Vihara.

BHASU VIHARA

The monastery called Bhasu vihara is situated in a village called Bhasuvihara, which

is 8 kilo meters away from Mahasthangarh District of Bangladesh. When Xuan Zang

visited Pundravardhana, between 638-639 AD he found Po-chi-po sangharama and the

temple of Avalokitesvara, situated 20 li to its West. He mentioned the name of this

vihara in his account. Cunningham identifies Po-chi-povihara with Bhasu vihara near

Mahasthan. About 700 scholars studied the Mahayana system of Buddhism, including

many reputed scholars. Scholars from abroad also visited that monastery. Excavated

antiquities discovered from the site included 86 bronze objects out of which 40 were

votive statuettes of Buddhist divinities, 34 large terracotta plaques, terracotta seals,

etc. No copper plate inscription has been discovered from the site.

NANDADIRGHIKA VIHARA

Another Buddhist monastery, which was erected under the patronage of the fourth

Pala ruler Mahendra Pala, which came to light on 13th March 1987 is Nandadirghika

vihara. The vihara is located at village Jagjjivanpurin Malda District of West Bengal,

on the bank of the river Punarbhava. Excavations undertaken at the site unfolded the

buried structural complex with a considerable part of a large brick built monastery

with its component like sanctum with Pradakshinapatha, cells for the residence of

monks, bastion cum cells, etc. 20 Seals and sealings discovered from the site helped to

19
identify the monastery as Nandadirghika. The monastic sealings contain two or three

lines of Sanskrit legend like "Sri- vajradeva -karita-Nandadirghi-Vihariyarya-

Bhikshu-Samghah syah ". The word Nandadirghi in the legend is important because

for the first time, we have a Buddhist monastery, named after a water body, which is

very noteworthy. Education and learning had a predominant place in the society,

which is evident by a residential monastery unearthed at Jagjjivanpur and the

manuscript on lotus in a plaque found from the same place.

TRAIKUTUKA VIHARA

One more vihara discovered which is presumed to be of the time between the Pala

rulers Dharmapala and Mahipala was Traikutaka vihara. The exact location of this

vihara has not been identified yet. According to some scholars, Traikutaka vihara may

have been located in West Bengal. During the reign of the Pala ruler Dharmapala,

Haribhadra, undertook to compose the famous commentary on Abhisamayalankara in

this vihara. During the first half of the 11th century AD, this text was translated into

Tibetan by Ratnabhadra. From Tibetan tradition, we have come to know that

Haribhadra also composed many other books on Mahayanism. They provide vivid

descriptions and views of Acarya Asanga and Bimuktasena. His main disciple was

Buddha Srijnan. His home was at Uddiyan.

CONCLUSION

20
The Pala rulers were great and were dedicated followers of Buddhism. With their

administrative qualities and cooperative spirit they built many Buddhist monasteries

and educational institutions in Bengal and Bihar. During the Pala period, feeding of

priests were regarded as a sacred duty. The Pala rulers endowed the monastery with

rich grants and donations. The monks were provided with free supply of garments,

food, lodging etc. The monasteries which were smaller in size were called viharas and

those which were larger in size were called mahaviharas. Enrolment registers were

kept in all monasteries, to maintain official records of their resident monks.

Studentship is normally inaugurated by the ceremony of upanayana. Admission test

was most difficult to get entry in to these Universities. Only two or three out of ten

could pass the admission test. Intensive study of the prescribed courses was an

essential feature of Nalanda discipline, which promoted specialization. Eminent

teachers and scholars enjoyed special prestige and privilege in the Universities to

which they were attached. Eminent teachers were of the rank of Acharyas. Some of

them we known to have been head of the University's administrations. Though a large

number of Buddhist monasteries have been discovered through excavations, till now

Somapura (Paharpura) monastery is considered to be the largest.

Thus, the paper gives an overall idea about the Pala kings and their role in the

advancement of educational systems.

BIBLIOGRAPHY

21
Primary Sources
1. ANCIENT INDIA BY V.D. MAHAJAN, ( S. Chand Publication, India)

2. THE OXFORD HISTORY OF INDIA BY VINCENT A. SMITH, edited by

PERCIVAL SPEAR (Oxford University Press Publication, USA)

Secondary Sources
1. Monalisa Laha, ‘Some selected Buddhist Monasteries as Centres of Learning

during Pala Dynasty’, Proceedings of the Indian History Congress, Vol. 76

(2015), pp. 141-149.

Web Sources

1. https://www.jstor.org/stable/44156576 Accessed: 27-03-2020 09:05 UTC.

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