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VII. CONCLUSION
The gigantic task of elucidating the literary as well as cultural heritages represented by Dhanapala in his Tilakamañjarī being over, there remains a necessity to provide an epilogue to the whole show. But for this composition the luminous lamp of the 11th century A.D. Prose literature, our knowledge of the Literary History, the Historical traditions of the age as well as the cultural leanings of the people of the age would have suffered a cessation and the continuity in the effluence of the literary stream of Sanskrit Prose would have marred the career of many a literary genius following the trail of Bāņa, suffering thereby an oblivion. Dhanapāla practically showed the path to Oḍayadeva Vādībhasimha who produced his Gadyacintamani in a new holocaust of mental sacrifices whose smoke passed through the screens of Vamanabhaṭṭa Bāṇa and Ambikadatta Vyasa.
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Dhanapala by giving a brief genealogy of his patrons Muñja and Bhoja has amply helped the Ancient Indian Historians in understanding the Historical links in the regnal line-up of the Paramāras.95 Dr. Pratipāla Bhatia and Dr. V.S. Pathak97 have derived much from these data in completing their Theses. 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. The Agnikula myth referred to by him in imitation of Padmagupta alias Parimala (Navasahasankacarita) has provided food for thought to literary critics like Dr. V.S. Pathak who has ventured to prove the very fact that Paramāras were no scions of an alien-tribe. They were very much a produce of the Brahma Kṣatra anuloma type of combination and assumed Kṣātradharma by virtue of their regional profession. They were actually the Agniveṣa Brāhmaṇas whose literary heritage Bhoja possessed in his own person.
The age of Orthodoxy losing face and that of Heterodox cult attaining to exuberance Dhanapala took to both in order to please the exponents of both. He did not give up the cult of Brahmanism because his patron Bhoja was a staunch protagonist of that. Both, however, gradually reconciled to the changing order of the day and did not demur the beliefs of the followers of Jina though they did not deem it their sole object of fervour. Bhoja being a great rhetorician had immaculate impact upon the intellect of his court-poet who in his romance has tackled all types of figures with the pen of a skilled master. His learning in the lore of histrionics is amply illustrated by his numerous references to the dicta of Natyaśästra and its auxiliaries.
