Historical Data in the Tilakamanjari of Dhanapala
By Sudarshan Kumar Sharma
Summary
The Tilakamanjari of Dhanapala, a prose romance intertwining the love stories of Harivahana–Tilakamanjari (Ayodhya prince and Vidyadhara princess) and Samaraketu–Malayasundari (Simhala prince and Kanchi princess), also contains valuable historical data. Dhanapala, active in the late 10th–early 11th century CE, dedicates the work to King Bhoja of the Paramara dynasty, portraying him as versed in all literature and fond of Jaina and Buddhist narratives. Paramara Genealogy & Origins: Dhanapala records the Agnikunda myth of Paramara origin, tracing the lineage from Paramara → Vairisimha → Siyaka (alias Harsa) → Vakpati Munja → Sindhuraja → Bhoja. He notes Bhoja’s consecration to the throne by Munja himself. The account parallels Merutunga’s Prabandhachintamani, though it differs from Padmagupta’s Navasahasankacharita and epigraphic sources (Banswara, Udaipur inscriptions), which offer variant sequences. Scholarly views vary: Dr. R. G. Pathak identifies the Paramaras as Vasistha gotra Agnivanshi Brahmanas turned Kshatriyas; Dr. Pratipala Bhatia suggests they were originally Vasistha Brahmanas adopting Kshatra dharma; Gautama N. Dwivedi links them to the Gurjara-Pratiharas; R. S. Tripathi connects them to the Rashtrakutas. Epigraphic Comparisons: The Udaipur Prasasti expands the genealogy and records Bhoja’s conquests over Cedis, Karnata, Lata, Gurjaras (led by Bhima), Turushkas, and his temple patronage (e.g., Kedaresvara, Ramesvara, Somanatha). Upon Bhoja’s death, political instability followed, possibly leading to Udayaditya’s succession, likely as Bhoja’s younger brother. Jayasimha I may have briefly ruled during the succession disputes. Genealogical Debates: Dhanapala omits certain rulers, focusing on eminent sovereigns relevant to his patrons—Munja, Sindhuraja, and Bhoja. He identifies Siyaka with Harsa (variant absent in Padmagupta), but inscriptions sometimes render “Snyaka,” possibly due to scribal error. Contradictions arise between Dhanapala (Bhoja enthroned directly by Munja) and Padmagupta (Munja died before Sindhuraja’s reign). Dr. Bhatia resolves this by suggesting Bhoja was appointed Yuvaraja by Munja but succeeded later under Sindhuraja’s guardianship. Earlier Vakpati Identification: Dhanapala distinguishes Vakpati of Gaudavadha (fl. 8th century, under Yasovarman of Kanauj) from later Vakpati I (893–918 CE). Accepted chronology (per Dr. Bhatia): Paramara → Upendraraja (791–818) → Vairisimha I (818–843) → Siyaka I (843–868) → unnamed ruler (868–893) → Krishnaraja/Vakpati I (893–918) → Vairisimha II (919–945) → Harsa/Siyaka II (945–974) → Vakpati II/Munja (974–994) → Sindhuraja (997–1010) → Bhoja (1011–1055). Ikshvaku Lineage & Fictional Context: Dhanapala also narrates the Ikshvaku line (Dilipa–Raghu–Dasharatha) ruling Ayodhya, focusing on Meghavahana and queen Madiravati. Through a Vidyadhara sage’s blessing, they have a son, Harivahana. Allied figures include Samaraketu of Simhala, Kusumasekhara of Kanchi, Vidyadhara king Chakrasena (father of Tilakamanjari), and other fictional and semi-fictional rulers. The narrative depicts political-geographical settings across Uttarapatha, Dakshinapatha, and Vidyadhara realms, blending romance with courtly and martial exploits.
Conclusion
The paper critically examines the Tilakamanjari of Dhanapala, highlighting its dual nature as a prose romance and a valuable repository of historical data. It reconstructs the Paramara genealogy, compares Dhanapala’s version with epigraphic and literary sources, and evaluates the Agnikunda origin legend. The analysis reconciles contradictions between Dhanapala, Padmagupta, and inscriptions by considering possible political contexts and succession disputes. It also explores the historical plausibility of characters and events from the romance—linking them to known rulers and dynasties of Malwa, Ayodhya, Ceylon, Kanchi, and other regions—while identifying fictional embellishments. The study concludes that, despite its literary framing and occasional anachronisms, Tilakamanjari preserves significant historical traditions of the 10th–11th centuries, offering insights into political relationships, dynastic claims, and cross-regional interactions in early medieval India.