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Pala Empire
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Pala Empire
The Pāla Empire was the empire ruled by the Pala ("protector" in Prakrit & Sanskrit) dynasty, a medieval Indian dynasty which ruled the kingdom of Gauda. The empire was founded with the election of Gopāla by the chiefs of Gauda in late eighth century CE. The Pala stronghold was located in Bengal and eastern Bihar, which included the major cities of Gauḍa, Vikramapura, Pāṭaliputra, Monghyr, Somapura, Ramavati (Varendra), Tāmralipta and Jagaddala.
The Pālas were astute diplomats and military conquerors. Their army was noted for its vast war elephant corps. Their navy performed both mercantile and defensive roles in the Bay of Bengal. At its zenith under emperors Dharmapala and Devapala in the early ninth century, the Pala empire was the dominant power in the northern Indian subcontinent, with its territory stretching across the Gangetic plain to include some parts of northeastern India, Nepal and Bangladesh. Dharmapala also exerted a strong cultural influence through the Buddhist scholar Atis Dipankar in Tibet, as well as in Southeast Asia. Pala control of North India was ultimately ephemeral, as they struggled with the Gurjara-Pratiharas and the Rashtrakutas for the control of Kannauj and were defeated. After a short-lived decline, Emperor Mahipala I defended imperial bastions in Bengal and Bihar against South Indian Chola invasions. Emperor Ramapala was the last strong Pala ruler, who gained control of Kamarupa and Kalinga. The empire was considerably weakened with many areas engulfed and their heavy dependence on Samantas being exposed through 11th century rebellion. It finally led to the rise of resurgent Hindu Senas as sovereign power in the 12th century and final expulsion of the Palas from Bengal by their hands marking the end of the last major Buddhist imperial power in the subcontinent.
The Pala period is considered one of the golden eras of Bengali history. The Palas brought stability and prosperity to Bengal after centuries of civil war between warring divisions. They advanced the achievements of previous Bengali civilisations and created outstanding works of arts and architecture. The Charyapada in Proto-Bengali language was written by Buddhist Mahasiddhas of tantric tradition, which laid the basis of several eastern Indian languages in their rule. Palas built grand Buddhist temples and monasteries (Viharas), including the Somapura Mahavihara and Odantapuri, and patronised the great universities of Nalanda and Vikramashila. The Pala empire enjoyed relations with the Srivijaya Empire, the Tibetan Empire and the Arab Abbasid Caliphate. Islam first arrived in Bengal during this period as a result of flourishing mercantile and intellectual contacts with Middle-East. The Pala legacy is still reflected in Tibetan Buddhism.
There is no clear evidence for their origin or early history of the Palas. Historians rely on indirect evidence to understand their reign, leading to controversies about their ancestry. A eulogy on the Khalimpur copper plate of Gopala describes his father Vapyata as a Khanditarati or "killer of enemies", and his grandfather Dayitavishnu as Sarva-vidyavadata ("all-knowing" in the sense "highly educated"). Whereas as per a contemporary source, Gopala was born in a family of menials or Dasajivinah. Tibetan Lama Taranatha in his History of Buddhism in India described that Gopala was born of the seed of a certain tree-god from the womb of a kshatriya woman. Niharranjan Ray mentions that this story is connected with totemic lore, and it is a reflection of the society outside of Puranic Brahmanism.
The Ramacharitam attests that Varendra (North Bengal) was the fatherland (Janakabhu) of the Palas. In Ramacaritam Dharmapala is hailed as the glory of the Samudra Dynasty; Taranatha too suggested a close connection between Dharmapala and the Samudras (Seas), and in the Dharmamangal of Ghanaram there ls the suggestion of a relationship between Dharmapala's queen and the Samudras. Niharranjan Ray suggested some possible relationship between the Pala kings and the ocean-going men of Gauda. The Ballala-Carita states that the Palas were low Kshatriyas, as well as Ghanaram Chakrabarty in his Dharmamangala (both written in the 16th century CE). The Ramacharitam also attests the fifteenth Pala emperor, Ramapala, as a Kshatriya. In the story Udayasundari of the poet Sodhdhala, the Pala kings are said to be Kshatriya of the Solar dynasty. According to Nitish Sengupta, such claims of belonging to the legendary Solar dynasty seems to be unreliable and appear to be an attempt to cover up the humble origins of the dynasty. The Pala dynasty has also been branded as Shudra in some sources such as Manjushri-Mulakalpa. A medieval writer Abul Fazl going by this tradition described these kings as Kayasthas. According to K. N. Sahay, "we can claim Palas also as Kayasthas". But modern scholars believe Palas were staunch Buddhists, as their court became a stronghold and their copper plates emphasised Buddhist affiliation.
André Wink mentions that the founder, Gopala was elected, and "definitely not of royal blood but probably of a line of brahmans which transformed itself into kshatriyas". Wink further describes that as per an Arabic source Pāla was 'not a king of noble origin'.
After the fall of Shashanka's kingdom, the Bengal region was in a state of anarchy. There was no central authority, and there was constant struggle between petty chieftains. The contemporary writings describe this situation as matsya nyaya ("fish justice" i.e. a situation where the big fish eat the small fish). Gopala ascended the throne as the first Pala king during these times. The Khalimpur copper plate suggests that the prakriti (people) of the region made him the king. Taranatha, writing nearly 800 years later, also writes that he was democratically elected by the people of Bengal. However, his account is in form of a legend, and is considered historically unreliable. The legend mentions that after a period of anarchy, the people elected several kings in succession, all of whom were consumed by the Naga queen of an earlier king on the night following their election. Gopal, however managed to kill the queen and remained on the throne. The historical evidence indicates that Gopala was not elected directly by his citizens, but by a group of feudal chieftains. Such elections were quite common in contemporary societies of the region.
Gopala's ascension in 750 CE was a significant political event as several independent chiefs recognised his political authority without any struggle, consolidating his power over the whole of Bengal including Gaur, Varendra and Banga, also extending his rule over parts of Magadha. According to R. C. Majumdar, Gopala ruled till 770 CE.
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Pala Empire
The Pāla Empire was the empire ruled by the Pala ("protector" in Prakrit & Sanskrit) dynasty, a medieval Indian dynasty which ruled the kingdom of Gauda. The empire was founded with the election of Gopāla by the chiefs of Gauda in late eighth century CE. The Pala stronghold was located in Bengal and eastern Bihar, which included the major cities of Gauḍa, Vikramapura, Pāṭaliputra, Monghyr, Somapura, Ramavati (Varendra), Tāmralipta and Jagaddala.
The Pālas were astute diplomats and military conquerors. Their army was noted for its vast war elephant corps. Their navy performed both mercantile and defensive roles in the Bay of Bengal. At its zenith under emperors Dharmapala and Devapala in the early ninth century, the Pala empire was the dominant power in the northern Indian subcontinent, with its territory stretching across the Gangetic plain to include some parts of northeastern India, Nepal and Bangladesh. Dharmapala also exerted a strong cultural influence through the Buddhist scholar Atis Dipankar in Tibet, as well as in Southeast Asia. Pala control of North India was ultimately ephemeral, as they struggled with the Gurjara-Pratiharas and the Rashtrakutas for the control of Kannauj and were defeated. After a short-lived decline, Emperor Mahipala I defended imperial bastions in Bengal and Bihar against South Indian Chola invasions. Emperor Ramapala was the last strong Pala ruler, who gained control of Kamarupa and Kalinga. The empire was considerably weakened with many areas engulfed and their heavy dependence on Samantas being exposed through 11th century rebellion. It finally led to the rise of resurgent Hindu Senas as sovereign power in the 12th century and final expulsion of the Palas from Bengal by their hands marking the end of the last major Buddhist imperial power in the subcontinent.
The Pala period is considered one of the golden eras of Bengali history. The Palas brought stability and prosperity to Bengal after centuries of civil war between warring divisions. They advanced the achievements of previous Bengali civilisations and created outstanding works of arts and architecture. The Charyapada in Proto-Bengali language was written by Buddhist Mahasiddhas of tantric tradition, which laid the basis of several eastern Indian languages in their rule. Palas built grand Buddhist temples and monasteries (Viharas), including the Somapura Mahavihara and Odantapuri, and patronised the great universities of Nalanda and Vikramashila. The Pala empire enjoyed relations with the Srivijaya Empire, the Tibetan Empire and the Arab Abbasid Caliphate. Islam first arrived in Bengal during this period as a result of flourishing mercantile and intellectual contacts with Middle-East. The Pala legacy is still reflected in Tibetan Buddhism.
There is no clear evidence for their origin or early history of the Palas. Historians rely on indirect evidence to understand their reign, leading to controversies about their ancestry. A eulogy on the Khalimpur copper plate of Gopala describes his father Vapyata as a Khanditarati or "killer of enemies", and his grandfather Dayitavishnu as Sarva-vidyavadata ("all-knowing" in the sense "highly educated"). Whereas as per a contemporary source, Gopala was born in a family of menials or Dasajivinah. Tibetan Lama Taranatha in his History of Buddhism in India described that Gopala was born of the seed of a certain tree-god from the womb of a kshatriya woman. Niharranjan Ray mentions that this story is connected with totemic lore, and it is a reflection of the society outside of Puranic Brahmanism.
The Ramacharitam attests that Varendra (North Bengal) was the fatherland (Janakabhu) of the Palas. In Ramacaritam Dharmapala is hailed as the glory of the Samudra Dynasty; Taranatha too suggested a close connection between Dharmapala and the Samudras (Seas), and in the Dharmamangal of Ghanaram there ls the suggestion of a relationship between Dharmapala's queen and the Samudras. Niharranjan Ray suggested some possible relationship between the Pala kings and the ocean-going men of Gauda. The Ballala-Carita states that the Palas were low Kshatriyas, as well as Ghanaram Chakrabarty in his Dharmamangala (both written in the 16th century CE). The Ramacharitam also attests the fifteenth Pala emperor, Ramapala, as a Kshatriya. In the story Udayasundari of the poet Sodhdhala, the Pala kings are said to be Kshatriya of the Solar dynasty. According to Nitish Sengupta, such claims of belonging to the legendary Solar dynasty seems to be unreliable and appear to be an attempt to cover up the humble origins of the dynasty. The Pala dynasty has also been branded as Shudra in some sources such as Manjushri-Mulakalpa. A medieval writer Abul Fazl going by this tradition described these kings as Kayasthas. According to K. N. Sahay, "we can claim Palas also as Kayasthas". But modern scholars believe Palas were staunch Buddhists, as their court became a stronghold and their copper plates emphasised Buddhist affiliation.
André Wink mentions that the founder, Gopala was elected, and "definitely not of royal blood but probably of a line of brahmans which transformed itself into kshatriyas". Wink further describes that as per an Arabic source Pāla was 'not a king of noble origin'.
After the fall of Shashanka's kingdom, the Bengal region was in a state of anarchy. There was no central authority, and there was constant struggle between petty chieftains. The contemporary writings describe this situation as matsya nyaya ("fish justice" i.e. a situation where the big fish eat the small fish). Gopala ascended the throne as the first Pala king during these times. The Khalimpur copper plate suggests that the prakriti (people) of the region made him the king. Taranatha, writing nearly 800 years later, also writes that he was democratically elected by the people of Bengal. However, his account is in form of a legend, and is considered historically unreliable. The legend mentions that after a period of anarchy, the people elected several kings in succession, all of whom were consumed by the Naga queen of an earlier king on the night following their election. Gopal, however managed to kill the queen and remained on the throne. The historical evidence indicates that Gopala was not elected directly by his citizens, but by a group of feudal chieftains. Such elections were quite common in contemporary societies of the region.
Gopala's ascension in 750 CE was a significant political event as several independent chiefs recognised his political authority without any struggle, consolidating his power over the whole of Bengal including Gaur, Varendra and Banga, also extending his rule over parts of Magadha. According to R. C. Majumdar, Gopala ruled till 770 CE.
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