The TilakamalijarI of Dhanapala is a unique composition of Sanskrit prose literature of the 11th century A.D. which very truly follows the trail of the Kadambari of Banabhatta. Dhanapala was an inspired poet who had a mighty impact of the geniotic exuberance of the great litterateur Bhoja for the sake of whose recreation he composed his illustrious prose-romance.
This TilakamaiijarI presents a unique type of Katha which though inheriting most of the victuals from KadambarI has brought into being something very delicious and superb in the descriptive and narrative materials, characterisation and human psychology. By giving in it a brief genealogy of his patrons Mu* and Bhoja, Dhanapala has helped the ancient Indian historians in understanding the historical links in the regnal line up of the Paramaras. The vast and panoramic review of the geographical spots amply illustrates his ubiquitous knowledge about the topography of India.
The present study tries of examine the different facets of TilakamailjarI by grouping it into three major parts--Introduction, Dhanapala as a prose-writer and the cultural data in the Tilakamalijart While in the first and second parts, the author makes an attempt to provide an evaluation of Dhanapala's life and literature, the third part gives an elaborate analysis of the geographical Date, Administration of Statecraft, Social and Economic conditions, Religion and Philosophy and Education, Literature and Art. The author has indeed done here the gigantic task of elucidating the literary as well as cultural heritages represented by Dhanapala in his TilakamalijarI with the pen of the true master and skilled artist.
Unlike Bana who has given a detailed account of his pedigree along with a history of the personal life till he reached the court of King Hars avardhana of Kannauja and Thanesar and returned home to start with the biography of the king in the first two and a quarter of the IIIrd Ucchvasas of Harsacarita and Introductory Verses of Kadambari Dhanapala has felt satisfied in giving a very few facts about his pedigree in the last three introductory Verses of his Tilakamafijari. Besides Tilakamarijari Prabandhacintama0 of Merutungacarya will also form the second source for tracing the personal account of the poet.
According to Tilakamarijaril "
There was a twice-born (Brahmana) born in the abode known conspicuously or popularly Sarhkagya in the entire range of Madhyadega, who, even though adorned with the seerdom among the Danavas attained to prominence as a seer among the gods".
"He was well versed in the Scriptures, skilled in activities or arts (fTzrRi or TFRa), attained to perfection in creative faculties and interpretations or philosophical dissertation; his self-born or son came to be a great soul, the illustrious Sarvadeva a peer to Svayambhn or Brahma".
"Having attained to the smattering of learning on waiting upon the lotus feet of his progenitor, his son, a Brahmana, the illustrious Dhanapala, composed this unblemished Katha. Even though unparalleled in composing sweet sayings of unrivalled import, he was spoken in the court, by the overlord of the earth, Illustrious Murija, the ocean of all the lores, the speech; like this. Therefore, according to Dhanapala himself, he was the son of Sarvadeva, a great poet and a philosopher, who composed this Katha at the instance of Murijardja. Sarvadeva belonged to a family of hereditary Brahmanas. His father was born in a place named Sathkagya situated in the Madhya Pradesh. He married a girl named Dhanagri of a very noble family as by Kamal Gogna in Thanapala, A Literary Study' p. 430 (Charudeva Shastri Felicitation-Volume-2).
According to Merutungacarya
"Formerly in the city (Puri) called ViSala (Ujjayini) abounding in riches, there lived a Brahmana Sarvadeva by name and of Sarnkagya gotra,born in the MadhyadeSa. He was inherited by his two sons Dhanapala and Sobhana after having attained to quietude owing to his adherence to the philosophy of Jina. Sometimes, Srivardhamanasfui, son of Sarvajfia came to him and took shelter under him due to love for his virtues. He was cordially greeted by him. He was begged of half of the share under the pretext of a vow after querying after the previous birth hitherto defunct. By symbolic expression he was begged of one of the two sons. He was interdicted not to offer his elder son Dhanapala who was sceptic about the dicta of the philosophy of Jina. He became complaisant unto Sobhana, the younger one and started for pilgrimage to the holy banks with a view to expiating the sin accrued from showing infirmity in fulfilling the vow. Thereafter he followed that preceptor in company with his younger son Sobhana having presented the other one. Dhanapala having obtained acquaintance with all the lores prohibited the preaching of Jaina dargana in Dhara for 12 years. Ultimately he welcomed Sobhana into his home-land appreciating the tolerant attitude of the latter who had responded respectfully to the rebuke of the former (Homage to you, 0 Jaina monk, having teeth like those of a donkey). By that time Dhanapala had attained to the status of the foremost among the savants in the court of Bhoja. Dhanapala attended upon Sobhana having gone to the palace, with victuals and sweet words'''.
**Contents and Sample Pages**
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