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TILAKAMANJARĪ OF DHANAPĀLA
basic elements of philosophy. "Philine sophia' or love of wisdom is again the basic element of power of reasoning (Viveka). Duty or piety or sticking to what has become a moral necessity is Dharma which has philosophy or power of reasoning and circumspection for its basic element. Religion and philosophy, therefore, are the two similar yet dissimilar aspects of one and the same faculty i.e. the power of reasoning. They are similar because reasoning predominates in both. They are dissimilar because sometimes one has to stick to duty in the face of reasoning failing one to stick to it, because it is the strong will power that governs religion whereas philosophy is governed purely by strict adherence to right to the abnegation of wrong. That is why we find people sticking fast to their beliefs inherited through pedigree in point of conforming to the worship of deities, their images and idols without looking to the power of reasoning that disallows them to worship the insensate hard stones.
Dhanapāla in his Tilakamañjarī has demonstrated a heterogeneous yet homogeneous blend of professional faith in the efficacy of the orthodox and heterodox systems of thought which have sponsored the cults of the Vedas, Jainas and Buddhas. Primarily being a Brāhmaṇa of traditional calibre he was forced to profess the cause of Jainism as evinced from the Prabandhcintāmaņi' under the patronage of a Jain saint Vardhamānasūri, son of Sarvajña. He has started his work by offering obeisance to Jina, Jinapati, Jinas and Nabhisūnu (Adinātha in first four of the introductory verses. In these verses Jina, the god who has vanquished the morbid tendencies such as attachment and others, has been invoked to protect the readers, Jina, who keeps an eye upon the triad of worlds every moment, pervaded as it is by the manifold forms of every being. The primeval Jina has been called as one of enormous might, a source of religion or piety, free from Gunas such as rajas and Tamas i.e. endowed with Sattvaguna, the bestower of bliss in communion with the other Jinas. He has also been called Nābhisūnu (the son of Nābhi the king) the god, who after the attainment of enlightenment bore the glamour of his frame reflected in the sword of Nami and Vinami (his grand sons) moving in vicinity, who assumed two different forms in order to make the triad of worlds free from misery. He has been invoked to afford affluence to the readers. In the
1. The story of Creation., p. 36. 2. Tatar a: 1 Commentary vol. I p. 8. 3. #: a: y for: sarantera : fai t e ditt TOTH F RY4|| TM Vol. I. p. 8. 4. pyra: YuaHRt5141:1
GGTi FFISA 7 STENS F4171:11 -Ibid. verse 2 Vol. I p. 10. 5. दिशतु विरतिलाभानन्तरं पार्श्वसर्पन्नमिविनमिकृपाणोत्सङ्गदृश्याङ्गलक्ष्मीः।
