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There is only one commentary available upon the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 of 惭补峁卥丑补办补, without which it would not be possible for its readers to relish the intrinsic rasa contained in it. Again, the 艢谤墨办补峁囜弓丑补肠补谤颈迟补 is couched up in references of different schools of Indian Philosophy, other branches of knowledge, mythical legends etc., therefore, the readers will not have been able to construe its technical terms as well as difficult words at all, at the absence of any handy commentary. However, to some extent, Jonar膩ja comes as a relief in dechiphering the meaning lying hidden in the poem. Ofcourse, there may be some previous commentaries prior to Jonar膩ja, which existence has been hinted by Jonar膩ja鈥檚 crititicism and repudiation of some others鈥� interpretations.^[1]

搁腻箩腻苍补办补 Jonar膩ja was a resident of the province of Kashmir, which may be inferred from the very title 搁腻箩腻苍补办补. He was the progeny of an illustrious family. Nonar膩ja and Laular膩ja were respectively his father and grandfather.^[2] Apart from the commentary on the 艢谤墨办补峁囜弓丑补肠补谤颈迟补, Jonar膩ja had written two commentaries on the 碍颈谤腻迟腻谤箩耻苍墨测补 and the 笔峁泃丑惫墨谤腻箩补惫颈箩补测补 also. According to B眉hler, Jonar膩ja wrote the commentary on the 碍颈谤腻迟腻谤箩耻苍墨测补 on A.D. 1449 and on 笔峁泃丑惫墨谤腻箩补惫颈箩补测补 of Jay膩naka sometimes, between A.D. 1450-1475. He occupies a place, next to 碍补濒丑补峁嘺 as a celebrated writer of the continuation of the R膩jatara峁単i峁嚹� He has written the second R膩jatara峁単i峁嚹�, in the reign of Jainul 膧bid墨n, the Sultan of Kashmir (A.D. 1420-1470). There is not much information available, regarding the life and works of Jonar膩ja. He has not added anything about himself in his second R膩jatara峁単i峁嚹� However, little bit of information are collected from his own commentaries and from 艢r墨vara, another Sanskrit scholar of the Sultani age. It is known from R膩jatara峁単i峁嚹� (verse 11) itself, that Jonar膩ja wrote his second R膩jatara峁単i峁嚹�, at the command of the chief 诲丑补谤尘腻诲丑颈办腻谤补 艢谤墨艣颈谤测补产丑补峁�峁�补.^[3] Jonar膩ja was also a devotee of Lord 艢颈惫补, as he is found to have eulogizing Him, in the first verse of his R膩jatara峁単i峁嚹�^[4] In the 辫耻峁�i办腻 of the commentary of the last canto of the 艢谤墨办补峁囜弓丑补肠补谤颈迟补, Jonar膩ja has been referred.^[5] Generally, the commentary of the commentators on different poems is found to have bearing some title. As for example, 惭补濒濒颈苍腻迟丑补鈥檚 commentary on the 碍颈谤腻迟腻谤箩耻苍墨测补, is named 驳丑补峁噒腻辫补迟丑补, 蝉补帽箩墨惫颈苍墨 on the Raghuva峁兣沘, the 碍耻尘腻谤补. and the 惭别驳丑补诲奴迟补 However, Jonar膩ja has not assigned any special name to his commentary on the 艢谤墨办补峁囜弓丑补肠补谤颈迟补. At the very outset of his commentary on the poem, he is seen to have eulogized the goddess of learning.^[6] Jonar膩ja was patronised by Jainoll膩bhad墨n. Again, he was the preceptor of 艢r墨vara.

In his 厂耻产丑腻峁�i迟腻惫补濒墨, Vallavadeva has quoted some of the stanzas of Jonar膩ja. Jonar膩ja鈥檚 commentary exhibits some peculiar characteristic features. They are as follows鈥�

While, the style of 惭补濒濒颈苍腻迟丑补 is characterized by clarity, Jonar膩ja鈥檚 is not so lucid. Though Jonar膩ja endeavours to explain the text fully, some of his explanations are not precise.^[7] Regarding the employment of the chandas and 补濒补峁僰腻谤补蝉 also, he is not thorough, as he has not referred to all of them. In the commentary, at many places, the texts differ from the text accepted by the editor. As for example, in the commentary, the text divo nir膩艣raya岣� is found as to be 肠颈谤腻苍苍颈谤腻艣谤补测补岣� in the text of the verse, X. 8. Similarly, 诲颈惫腻办补谤补岣� is found in the commentary for 辫谤补产丑腻办补谤补岣� in the text of X. 12. Generally, Jonar膩ja cites a 辫谤补迟墨办补 and afterwards he explains it.^[8] Besides, while commenting, he discuses the grammatical terms at the end only, he abstains from discussing it at the middle.^[9] It may be mentioned here that in both of the examples, Jonar膩ja鈥檚 technique of commentary is similar to 惭补濒濒颈苍腻迟丑补. Lastly, Jonar膩ja, at the very beginning of his commentary, states unambiguously that he aims at deciphering the literal sense of the poem only, however, sometimes he takes recourse to the secondary sense also, which actually augments the 惫腻肠测腻谤迟丑补.^[10] Jonar膩ja abides by his statement, which can be proved by a careful analysis of his commentary.

Footnotes and references:

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[1]:

As for example, the commentator, while interpreting the term div膩dis膩r膩峁�, writes 鈥渒ecittu div膩dis膩r膩峁� ityekapada峁� k峁泃v膩 eva峁� vy膩cak峁�ate-div膩dau svarg膩dau s膩r膩miti/tattu na l膩k峁�a峁噄ka峁� h峁沝aya峁僩ama峁�.鈥� 艢谤墨办补峁囜弓丑补肠补谤颈迟补., XVII. 5, page 239

[2]:

艣r墨lolar膩jasutapa峁囜笉itabha峁�峁璦nonar膩j膩tmajo vivara峁嘺峁� vyadhit膩dy膩sarge/
膩j帽膩mav膩pya vidu峁Ｄ佱箖 kila jonar膩ja岣� p峁泃hv墨mahendravijayobhidhak膩vyar膩jye/
Sarkar, Aditi, Sanskrit Bh膩峁Ｄ亂 K膩艣m墨rer Itih膩s, Introduction, footnote, page 31

[3]:

Ibid., page 15

[4]:

Ibid., page 16

[5]:

cf. iti 艣r墨pa峁囜笉italolatanayapa峁囜笉itanonar膩jatanayar膩j膩naka艣r墨jonar膩jak峁泃ay膩 峁�墨kay膩鈥�./
艢谤墨办补峁囜弓丑补肠补谤颈迟补., XXV. 152, page 363

[6]:

udet墨 yasy膩峁� praka峁�墨bhavanty膩峁� tirohit膩y膩峁� galat墨va vi艣va峁�/
ravipravev膩stu tamo harant墨 d峁浥沘岣� prabodh膩ya sarasvat墨 va岣�// 艢谤墨办补峁囜弓丑补肠补谤颈迟补., Commentary, page 1

[7]:

yato yatpurastr墨janasya d峁浥浤乵avagraho v峁涐梗峁璱pratibandha岣�/
v膩峁�p膩bh膩va ityartha岣�/
sa k奴峁璦sthatay膩 k膩lavy膩pitvena sphurati/
v峁涐梗峁璦u hi saty膩峁� pa峁卥a峁� bhavati/
pratyavek峁�ay膩 paure峁�u nityasukhite峁�u yadbh奴j膩峁� ya艣a eva sphurat墨tyartha岣�//

艢谤墨办补峁囜弓丑补肠补谤颈迟补., Commentary on III. 18; also Commentary on IV. 62, 63

[8]:

As for example, in the commentary on 艢谤墨办补峁囜弓丑补肠补谤颈迟补., VIII. 28, it is found that 鈥溑況ava峁嘺yo岣� kar峁嘺yor膩bhara峁嚹玨峁泃a峁� bh奴峁�a峁嘺t膩峁� n墨tama艣oka峁� kart峁�...../鈥�

Likewise, on VII. 25, 鈥渕adana岣� k膩ma岣� sa eva d膩hakatv膩ddh奴tavaho鈥檊nistatr膩dhvagotpal膩k峁Ｄ玧anasya virahi峁嚹玪okasya...../鈥�

[9]:

As for example, in the commentary on VII. 9, 鈥渋峁ａ弓ake峁Ｄ玨膩m膩l膩n膩峁� iti m膩l膩艣abdasya hrasva岣�/
va峁ａ弓i bh膩gurirallopamav膩pyorupasargayo岣� ityava艣abdasy膩k膩ralopa岣�/鈥� also, in the commentary, on VI. 65, 鈥渁ha峁兣泆bhayoryus iti yus/鈥�, Jonar膩ja has done accordingly.

[10]:

艣r墨laular膩jasutapa峁囜笉itabha峁�峁璦nonar膩j膩tmaja岣� sah峁沝ayairvihit膩bhyanuj帽a岣�/
k膩vye pur膩ricarite kurute鈥檅hiyoga峁� 惫腻肠测腻谤迟丑补m膩traviv峁泃i峁� prati jonar膩ja岣�// 艣e峁Ｄ乺thayoriha vihastitab膩labodha艣raddh膩prat墨tirara峁噄sthahut膩艣atuly膩/
ka峁ａ弓ena yasya sucir膩dupati峁ａ弓hate鈥檔na峁� m膩峁卻asp峁沨膩 bhavati tasya hi h膩sahetu岣�// lak峁�y膩din膩 kvacana saurabham膩rabheya tadv膩cyapo峁�akatayetyavaseyameva/
arthavyaya峁� sp峁浥沘ti parvasu yaddaridrastatkevala峁� bhavati ma峁単alabha峁単abh墨te岣�//

艢谤墨办补峁囜弓丑补肠补谤颈迟补., Commentary, page 1