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47 B:PERSONALITY: The Tilakamanjari of Dhanapala presents to us the picture of a poet who obtained royal encouragement right from his very young age during which his principal literary activity was confined to composing occasional lyrical verses as well as participating in scholarly debates. Proud as he seems to have been in capacity of a Brahmin well-versed in the Vedas, Smrtis and tantric rituals, this royal honour had rather gone to his head as was evident from the fact that he opposed, and separated from, his father on the issue of giving ak his younger brother Sobhana, away to a Jain monk. His close friendship with Bhoja enabled him to ban the entry of the Jain monks in the territory of the Malava empire for a period of twelve years. Though a veritable lion at a scholarly debate-duel, his wife seems to have had an upper hand with him, while it cannot be said that his married life might have been rather discordant. A fine scholarly tradition in his family, ksyd coupled with almost continuous royal patronage, did contribute to the persistence of this hereditary learning which percolated not only in his sister Sundari but more so in his daughter Tilakamanjari. As years advanced he fell a victim to the enticing prosylitizationary tactics

48 of the prevalent Jain order and a proud Brahmin schalar was metamorphosed in into a staunchly devout householder follower of Jainism so much so that he had the courage of conviction to stand his ground against the friendly as well as the polemic overtures of his royal patron-friend Bhoja, whom he hit very hard so far as the superiority of the Jain faith to Saivism and Brahmanical ritualism was a point at issue.The Tilakamanjari of Dhanapala, as is natural and proper, does not give the slightest indication of this difference of opinion between the royal patron and the poet. But the very fact that the former has almost ignored him by not quoting in his numerous works even a single verse of the 156 latter while the latter has expressed his disillusionxx ment as to the outcome of the unequal friendship and penitence for having wasted his best years in serving a 157 a royal patron unfailingly testifies to that effect. te 156. The only verse quoted twice by Bhoja in his SKB with a different reading in the third and the fourth quarters is the one beginning with prajyaprabhavah etc.which is the second of the introductory verses of the Tilakamanjari of Dhanapala The_cd_according to Dhanapala read "dadata nirvrtatmana ayo ijye' pi mudde jinah || " which, according to Bhoja || " arey muktatma nah siva nemiranye'pi dadata jinah || " -Sarasvati-kanthabharana 鈥�P 鈥� 116 and 224.And Bhoja has not named Dhanapala. anywhere. On the contrary, he has quoted Bana at least seven times and referred to him once by name.ibid.Intro.p.4. 157.PRc鈥�17鈥�114: katipa ya puru svami karyavyayairapi durga ho, mitavitarita mohenasau puranusrto maya | tribhuvanavibhurbudhya radhyo' dhuna svapada pradah prasnuradhigatastatpracino dunoti dinavyayah || 鈫� ; also(R)Rsabha-pancasika 鈥�p.129.vs. 36: ja tuha sevadhi muharukha hantu ma tada maha samiddhio| aliyara sampatha iva pe rakhtavilana phalao || 36||

49 But the poet was not fully ignorant of the nature of the 158 relation with a royal friend, and knew the ways and naa 159 I 160 , means of the courtiers and attendants. Although convinced about the ultimate upper hand of the Fate Almighty he had a matching confidence in the power of enthusiastic 161 endeavour coupled with sharp discrimination. Normally he would not like to resort to underhand means in accomplishing his ends, but he was fully aware of the ways of the world and would not hesitate to accomplish his * 158.鈾沎(N) 鈥�p.299; na ko'pi paramarthatah prayananuvartaniyah pujaniyo na prajaraksanamatra karmadhyanam narapatinam | 159.1b 1d.p.49: sevakaca phalapraptikamah prathamamupacarena grhitavakyam parigrahalokamavajjaiyanti | tatastena krtpaksaparigrahana grahitasambamdha prabhunamasaktamatmabhaktimupadarsayanti | 160.1b 1d.p.170: acintaya hi devasaktih 1; 1.318 : tathapi vidhina pramanam 1; p. 346-346: aho niravadhi, pracarom vidhih | nastyagocarah purakrtakarmanam | asakya pratikarom hi krtantasaktih | adhyahrta gati ; sarvatra bhavitavyatayah | 161.1b 1dhp.31: 'prajnodhama vani mandaviva havirbhujah pitarau karyasiddhistau hi purusavyapa samuta hi tau nasti tad vastu yanna sadhyatah | 162.1b 1d.p.60: yadyapi sucira kalasamcitena sattanugamina sad bhrtyeneva subhakarmana krtaraksanam mahapurusanam sarvvadapi dusvarjina duravartijyeva duritani tadyapi nitiranusarttavya | #

50 desired end by hook or by crook if luck was not unfavourable. He would not loose heart in the face of a 164 adversity, but he would not also stake everything for things unimportant. 165 He regarded it as his essential duty to maintain, and be faithful to, one's married wife, 167 even if she might be born in a family of socially lower strata. But he did not have the slightest illusion as to the fatal bewitching powers of a youthful beauty when one might happen to meet her in a secluded place especially 168 if she be an abstinent, and he would ever guard himself 163.Tilakamanjari鈥�p.155 : phalabhilasina purusana nai kantato jitinisthena bhavita- vyam | abhimate vastuni deva pramanikrtya savyatmana pravarttitavyam | anukulavidhi vihita sahayakasya sahasikasya sarvada sasya sampadiva nitiramni tirapi phalati | 164.ibid.p.176: api ca vivekina A vicaraniya vastutatvam| nojjhitavyom nijavambhah | stambhaniyam manah prasarapaye | na deyamagrani - tvamindriyaganasya st..; p. 402 : ksunno'pi rohati taruh ksino 'pyupa ciyate punascandrah | iti vimrsantah santah samtapyante na vidhuresu || ; P. 348 : suduramapi visannena dhimata tadeva cintya vastu yadupayasadhyam | 165.1b 1d.185: svalpe prayojane na kincidatmana samsayamaropitena phalam | 166.ibid.p.318: svadara paripalana kama grha medhinam dharmma| 167.1b 1d.p鈥�217: duh kuladapi grahyamana ratnam | 168.1b 1d.p.258: visesatah pradebhayovana vratastha yatatmanamapi mohavikaraheturekakini |

Smt. A. BRAR 51 against the undesirable consequences of loose condu although he was sure that even the conscientious medi tation on the transmigratoriness of human existence could not serve as a fully fool-proof guarantee against 170 the worldly enticements. Even before his conversion to Jainism he seems to 171 have been a devout worshipper of his family-deity, and his meticulousness in daily worship, though transferred towards the Jain Tirthamkaras, did not lose its fervour which is evidenced in his 'Savayavihi' wherein he has laid down the daity religious routine for a devout Jain householder. He had an innate faith in the rightfulness and authoritativeness of saintly persons, who are invariably attracted to the deeply devout and 172 169.Tilakamanjari 鈥�p鈥�258: atmano mahimanamicchata purusena purve vayasyapurva sarvvapi yoki prayositprayaso na bahu bhasaniya | 170.1b 1d.p.244: sarva evayameva prakarah samsarah | idam tu citra yadidrsa- madhyenamavagacchattamapi bhavanamanityatam vibhasayata mi drsana krsi dasavisesananubhavata na jatucijjantunam virajyate cita na visiryate visayabhilasah na bhari bhayati bhogava, nabhidhavati nihsangata buddhih, naom karoti niyavadhani tyasukha mapavargasthana- matma | sarvada nigaha jo baliyanesa samsaramohi ...| 171.ibid.p.282: gotra devata sarva veli sarvakalamevopasaniya ... 1 172.1bid.p.362: avicaryamahima mahatmanamanubhavah |, p. 295 : avitathi - deso hi tatrabhavanarya vasuratah | na tadbhasito'dhi kadacid dvisamvadati|

173 52 well-versed persons. His test of a genuine saint or a monk was the disinterestedness towards worldly prosperity 774After his firm conviction in, and consequent conversion to Jainism, all efforts of his companions belonging to the now rival, though formerly his own, 175 faith could not wean him back. His change of faith to Jainism seems to have strenghened his belief in the ++ inevitability of the ultimate triumph and the cynical 176 nature of Fate, although, he knew that, It never transgressed the law of causation. 173.thaadaww_T(N). p. 25 : dharmikajananuvrttyabhimukhani hi bhavanti sarvada dharmata-vavedinam hrdayani | 174.1b 1d.p. 26: kevalamabhumibhunijano vibhavanam | visayopabhoga grdhnavo hri ghananyupadadate | 1- 175.1b 1d.p.224:--asambhavya manataya sisujanasyapi hasyarasavrddhih hetu sadrsam yacca visada pratibhasa matidirgha kala manubhutamatmanapi sakya te na sraddhatum | 176.1b 1a鈥�p.346: iha hi samsarasadbhati samasaditavatarah svabhava- vimalo'pi janturake caiva janmani dasavasena dipannkura ivane kani rupantara- vyanubhavati | tadetadamrta visvabhutam vasturupam 1; p. 112: nisargata evam niran kusah papakari kariba vyalo baliyan vidhi baddho 'pi buddhi mandirani nividena prajnaliha nigadena visvagra ho vicarati | 177.ibid.p.20: _samagranyapi karanani na pragajanma janita kammadiya ksananirapeksani phalamupanayanti |

53 Inspite of his conversion to Jainism, he did not have the slightest hesitation to utilize his knowledge 178 of the Brahmanical lore which he fully used to advantage in his literary allusions. His knowledge of Jain 179 scriptures and mythology is matched by his equally deep acquaintance with the Brahmanical scriptures and mythology. But the Jain faith appealed to him mainly for its emphasis on mercy and non-violence and on the austere ideal of life as embodied in the Tirthamkars, whom he regarded as disinterested ones par excellence and nothing less than the Omniscient All-pervading Personal God, the ultimate resort of the individual souls drifting in their sojourn from birth to birth. --- 180 178. 'Tilakamanjari 辫鈥�11: gadha ghrtabhubhrtpada vasudevam maravanaladhuma kotibhi .... samvaddha lokena dvijasamajah samkrtayugava sasamudra maje va samasvarairiva visvakarma saha vi ./ p.200: nibhrtamuccarita candika stotra- dandakenena kesavesena prayogakte ho va - P.200, gadha ncitahi啶緔a garbha- 1: 0.13:34nity Falena...); 1; p. 10 :- jnata p. 31: aranimandhavita ha啷抳irbhujah pitarau - A - .\ ; nihsesa puranetihasasarai 13 P. 79: sarvagimopanibandhana .mu . 1; p. 9:- kapila kopa nalendhani krta sagara tanaya svargavarta mitra p.8: manobhava bhava bhavani bhava nai ; p. 8 : jamadagnyama gana iva- kaumyadiccha ; P. 7: satatamakatu vancha vicchedarthamika - 179.1bid: "p.39: adyom dharmacakravarttinamaradhyascaturvidhasthapi suranikayastha nayakah samagrarna ganadhara kevala pramukhanam ganadhara kevala pramukhanam maharsina mrsabha- : 1 - i;p: 400 : nama jinavrsah ; P. 40:- mahadharadhare- ndra yousakapariksepaninam jambudvipa pramana parimandala krtina mahapuskarininam 1; p. 41:2 ; p. 41:-- divyalokacyavana prajnapti rohini prabhrtayo pradhana vidyadevatah --- 180.1bid.辫鈥�11: -- snehasunyamanasam jinamah - 1; Introvp. 1: sa vah patu jinah krtsnamaksita ya pratiksanam | rupairana ntai rekaika jantom vyaptam jagattrayam || 1|| p. 39 : sarvasattva nirnimittabandhuh setubandhah samsara sindhoh |

54 His scholarship was sufficiently extensive to make him an indomitable debater of his times. Prof. H.R.Kapadia rightly holds that Dhanapala was well-versed in the Candra as well as the Katantra systems of Sanskrit 181 Grammar: on It is the Candra system, according to Pandit Yudhishthira Mimansaka, on which is based the famous work Sanskrit Grammar entitled the 'Sarasvati-kanthabharana' 182 ascribed to Bhoja. Shri T.R.Cintamani, however, holds that Bhoja has tried to frame a system intended to be a 183 complete synthesis incorporating the Paninian system. Prabhacandra has clearly mentioned that during Bhoja's regime it was this new system of Bhoja which was adopted f for the curriculum at the centres of oriental learning 184 ( pathasalas) at phara. But before its composition the Candra and the Katantra systems may have been in vogue as a is proved by some of Dhanapala's references in the Tilakamanjari of Dhanapala which utilize the grammatical terms like 'Vyanjana; 185 186 ' Svara' etc!92 and a few grammatical processes: These 181.JSSI.p.58. 182.Samskrita Vyakarana Sahitya-ka Itihasa Vol.I.p.143. 183.Sarasvati-kanthabharana of Bhojadeva Intro.p. xvi. 184.PRc.17.143: tamtra vyakaranam srimad bhojaraja vinirmitam | tacca vidyamathe chatraih pathyate'harnisa bhrsam ||143|| 185.Tilakamanjari 鈥�p.134: sabdasaratrakaraikhi vi啷溹たta hrasvadirghavyanjanakalpanaih p.15: asvaravarna api param vyanjanamasisriyanta ...! 186.1b 1d.406: sabda ina samskrto'pi prakrtabuddhimadhatte | prasiddhabhavo- 'mi napumsakatya vyavakriyate | sarvada strilinga vrttirapi pararthe pravartamanah pusvamarjayati |

55 terms have been utilized for the first time in the Aitareya Aranyaka and later on in the Mahabhasya of Patanjali 187 wide and in the Katantra-tika. His/knowledge of the Sanskrit 188 190 Political and the Prakrit literature, poetics, Erotics, 191 189 ics 192 Science, and military affairs is exhibited throughout the Tilakamanjari of Dhanapala His acquaintance with fine arts like Music, 193 194. 197 Dancing, painting, Elephant-taming, and sciences like 195 198 196 199. 200 Astrology, Palmistry, Geometry, Tantric Mysticism, 187.Technical Terms and Technique of Sanskrit Grammar p.187-188鈾� 188.cf.Dhanapala's tributes to Sanskrit poets like Valmiki, Vyasa,Kalidasa,Bana, Bharavi,Magha, Bhavabhuti, RajaSekhara, Rudra and Kardamaraja and to Prakrit poets like Gunadhya, Pravarasena, Padaliptacarya, Jivadeva, Vakpatiraja and Bhadrakirtig a in the introductory verses of the Tilakamanjari of Dhanapala ; also PM (N). p. 134 : samskrtanuviddha svadesa- bhasanibaddha ka vyaprabandhani 1; p. to drsta sakala kavya nataka prabandhah paricitani khilakhyayikakhyana vyakhyanaih | --- : latoktibhih sakalarasabhavabhijnaih --- | 189.ibid.p.10: abhyastanatyasastrah ojasvibhirapi prasannaih 190.ibid. 191.ibid.p.11:- kamasutra vidyabhi P. 28 : rajyanitiriva sacipatipadyamanava nadhigatartha ... avikali trivargasampattih ---- 192.1b 1d.p.63: yaminiyuddhesu . 鈥� sahityakaih- .. 1 ; 166 : rajanitirikha yadyocita ma vasthapita varna samudaya| ; cf.also ibid.p.83-97 for matters concerning, and a description of, a night attack. 193.Tilakamanjari v.236: prahala patupata hajhallari mrda malaturya 鈼� p. 34: dattamarjana mrdanga stuji tagambhirena svarena san gitakamiva- # - fo etc.; 1; p. 186 where technical terms like 'Granas, Murcchana', 'Tana' etc. are utilized. 194.1bid.p.270: avasite ca nrtyakarmani krtarayanamam --- 1 195.c拢, ibid. pp. 166-16 / where Harivahana examines a portrait of Tilakamanjari. 196.1bid.p.186 where Harivahana attempts to tame an elephant gone mad due to the rutting cycle. 197.ibid.p.75-76: amkirna citatah sasejakalasacchayadibhirla nai ne yathasyamuccasthanasthitaih -- subhagrahairavalokite visuddha lagne urdhvamukhya horayam- 1 198. ibid.Intro.vs. 43: akirnatilah saroja kalasacchatradibhirla chanai .... 199.ibid.p.24: ksetra ganitamiva lambebhuja karno dbhasitam 1 200.1b 1d.p.47:---acirakhandita mantrasadhaka mundam 1; p. 22 : vasikarana- vidya madanamahavatikasya- 1.P. 219 : indrajalika iva mayapragalbhah -- ... 1

56 201 Metallurgy and Calligraphy 202 and etc. is evidenced in many imageries in the Tilakamanjari of Dhanapala But he takes care to subordinate and harmonize this scholarship with his innate 203 faith in Jainism. Everywhere in the whole of the Tilakamanjari of Dhanapala do we come across the devout, though not bitter, touch of Dhanapala's profound predilection for Jainism. His references to the Sankhya doctrines of Sattva, Rajas and 205 Yogic mysticism and meditation, the Buddhist doctrines 206 of momentariness,vodd and subjectivism, the Pramana 207. doctrine of the Nyaya system, the Vaisesika doctrine esasiddhivaidagdhya dhatuvadikasya ... 1 202.1b 1a.p.134: asamkirna kharatadaparna ko kina krsnadi lipikhu 2031b 1a.p. 11:- arthadarsa jasthitiriva naigamavyavaharaksipta loka arhadursanasthitiriva loka --- 1 204.1b 1d.p.10: - sattvikairapi rajasabhavaptakhyatibhih-- 1 205.ibid.p.30: munistatksanameva yoganidrama galu 1; also 201.Tilakamanjari p.22: -- 1 pustakesu --- | references to 'Dhyana' on p.255 and 399; also ibid. p. 45: -- yogijnana gocara catmano rupam ... 1 * 206.1b 1a.p.16: bauddhataka ivarthanam nasah 1; p.28 : bauddha iva sarvatah sunyadarsi 1; p. 15: baudanupalabdherasadvyavahara pravartakatvam ! 207;1bia."p.10: pramanavidbhih nyayadarsananusaribhirapi na ; P. 24: sarjaka vidyamiva vidhinirupitanavadya pramanam- se

57 of 'Dravya' as being permanent substratum of all other 209 Categories 20 3/4ne vedanta system of Badarayana, the 211 213 210 Vaisnava doctrine of devotion to Krsna' or Vasudeva are noteworthy. The Prabhavaka-charita records that he built at least 272 one & Jain temple to the memory of Lord Rsabha Jina. the Tilakamanjari of Dhanapala also would warrant corroboration in the matter in view of his two hymns addressed to the First Tirthamkara, to whom he seems to have transferred all his profuse before conversion devotion which, as a prestine Brahmin he possessed/in his devout heart towards the Premordial Originator of his family, viz.,Brahmadeva and the Premordial Preceptor of the universe, viz., Visnu, the Lord of his family- -deity in the goddess Sri. 208. Tilakamanjari 鈥�p.12: . : vaisesikamate dravyamsya kutasnenityata 1; vaisesikamate . dravyasya pradhanyam gunanamupasarjana bhavah ... | 209.1bid.p.24:..tribhuvana srstimiva prakatopalaksamanabrahmasutram ja 210.ibid.p.ll: --- gadha dhrta bhuncatpada vasudevam ....| 211鈥�p虫颈8冲颈产颈诲鈥�p.12: vaisnavanam krsnavartmani pravesah: 212.Prabhavaka-charita 17.192: + 1 prabho nabhisunoh prasada ma tanot --- 112821 213.Tilakamanjari p.218 and 416.

58 Thus, in Dhanapala we have had a mixed personality of a proud pundit, a hot debater, a shrewd court-poet quite at home in a luxurious royal palace in a regal capital or a tough military expedition both on the land and the sea throughout length and breadth of India and abroad, a well-versed Brahmin and a staunch Jain householder with his ultimate resort tox a Jain temple and extremely full of the milk of human kindness coupled with religious generosity. -* -- 000