दिक्कालाद्यनवच्छिन्नानन्तचिन्मात्रमूर्तये ।

स्वानुभूत्येकसाराय नमः शान्ताय तेजसे ॥ १ ॥

I. ( a ) दिकालानवच्छिन्नाय चिन्मात्रानन्तमूर्तये , Bo . ( 6 ) ● भूल्ये ° ; भूत्यै ०

Be . Bo . S. W. L. D. X. G. साराय ; मानाय D. Bon . N

STANZA I. - The first line forms a compound which may be

analysed in two ways , ( a ) as consisting of three adjectives f

लायनवच्छिन्न , अनन्त and चिन्मात्रमूर्ति , or ( 6 ) as a Bahuvrihi with मूर्ति as

its second member , and all that precedes as the first , that pre

ceding member being itself a compound of three adjectives .

The substantial meaning is the same in both cases . The com

mentary seems to take the former of the two modes . Pa

space and time . if seems to refer to ¶¸ öŠ& c . Compare S'â

riraka Bhashya ( Bibl . Ind . Ed . ) p . 64 and gloss of Govind Ânanda

thereon ( p . 65 ) , both of which are excerpted below . ATFOR =

unaffected , undefined , or to render it by an equally philosophical

term , unconditioned . The commentator says afy a

ष्यद्वर्तमानत्रिकालेषु च अनवच्छिन्नः अत एव अनन्तः अवच्छिन्न seems here to be

understood as meaning " divided " . But the meaning adopted

by us is closer to the philosophical acceptation , and that is a

reason for adopting it in such a passage as that before us . Thus

in the passage from S'ankara above alluded to , it is said - 4

धर्मो सह कार्येण कालत्रयं च नोपावर्तेते and Govind Ananda opens his com

ment on it thus . For the idea may be

compared Gregory Nyssen's description of the Divine Nature

quoted by the late Mr. Mansel in his Philosophy of the Conditioned

( p . 16 ) . " It is neither in place nor in time , but before these and

above these in an unspeakable manner , contemplated itself by

itself , through faith alone , neither measured by ages , nor moving

along with times . " seems susceptible of a two

fold interpretation , meaning either ( a ) to him who is the sole

essence of self - knowledge , or ( b ) to him whose sole ( or , perhaps ,

should be taken to mean principal here ) essence is self - know

ledge . The latter is adopted by the commentator , but without fur

ther explanation than an analysis of the compound . It would seem

to refer to the dogma of the Bralima being pure knowledge . Comp .

S'ârîraka Bhashya p . 808 , and Brihadaranyaka Upanishad ( Bibl .

Ind . Ed . ) pp . 198 , 205. The former interpretation , which I think

preferable , would refer to the doctrine of the Unity of the Supreme

and Individual soul , since what we know when we know our

selves truly is the Brahma . Compare Vivekachudamani , a Vedân

tic work ascribed to S'ankaracharya and recently published at

Calcutta . Stanza 281 : श्रुत्या युक्त्या खानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः ।

कचिदाभासतः प्राप्तस्वाध्यासापनयं कुरु || Compare too स देवदत्तीय ( ? orig . ती अमे )

मितीह वैकता विरुद्धमौशमपास्य कथ्यते || यथा तथा तत्त्र मसीति वाक्ये विरुद्धधर्मानुभयत्र

हिला | संलक्ष्य चिन्मात्रतया सदात्मनोरखण्डभावः परिचीयते बुधैः || एवं महावाक्यशतेन

कथ्यते ब्रह्मात्मनोरक्यम खण्डभावः || स्वानुभूति , स्वानुभव , आत्मानुभव & c . are common

expressions in the Vedântic philosophy . T is often called .

See S'âriraka Bhashya p . 327 , 792 & c . The Vairagyas'ataka ( where ,

according to some copies , this Stanza also occurs ) and some copies

of the Nitis'ataka read for T. See as to that the note ,

Vairâgyas'ataka St. I. Bohlen says " Pro . Tin Cod . B.

male H scriptum est . " But according to the explanation given

in the notes to the Vairâgyas'ataka the ' male ' may be demurred

to . - Anushtub .

दिक्कालाद्य नवच्छिन्नानन्तचिन्मात्रमूर्तये |

स्वानुभूत्येकमानाय नमः शान्ताय तेजसे ॥ १ ॥

I. ( a ) चिन्मात्र ; विज्ञान . M. ( 6 ) ° त्ये ; त्ये ° B. M. माना ; नाथा ० . P.

STANZA . I. - The commentator introduces his comment on this

Stanza thus इह खलु सकळवसुधेशशिखामणी राजर्गिप्रवरः श्रीमर्तृहरिर्वैराग्य

शतकमेवारभमाणो राजकुळालन्नत्वाद्राज्ञो नीतिशृङ्गाराववश्यमपेक्षितावतः प्रथमं नीति

शृङ्गारशतके वैराग्यशतकावतरणरूपे निर्मायेदानों वैराग्यशतकमेवारभमाणः स्वेटदेवं

vzıkà âàìcâu . Râmarshi's gloss , I find , agrees

with what we have said on this Stanza in the Nitis'ataka . He

दिक्काली वेदान्तिनां मते व्यापको पदार्थों तदादिभिः अनवच्छिन्ना न अवच्छिन्ना

says .

न क्रोडीकृता अविषयी कृतेत्यर्थ : मान according to the commentator means

STIT , according to Râmarshi T. The latter is a closer

rendering , though the meaning is the same in both . The

following Stanza may be usefully compared . afyázzy .

मोक्षात्सत्यज्ञानानन्दरूपात्मलब्धौ || शास्त्रं युक्तिर्देशिकोक्तिः प्रमाणं चान्तः सिद्धा खानुभूति :

This is in the Vivekachůdâmaņi ( p . 62 St. 477 ) . On

this interpretation , and in view of these words of S'ankara ,

might be rendered by " principal " rather than " sole " .

Râmarshi does not say anything about it - Anushtub .

दिक्कालाद्यनवच्छिन्नानन्तचिन्मात्रमूर्तये ।

स्वानुभूत्यैकमानाय नमः शान्ताय तेजसे ॥ २५६ ॥

256 { V , N } Om . in D Fs , Punjab 697 and Punjab 2885. Added by later

hand without number in Adyar XXIX - E- 2. In Ji and Ujjwin6414 N1

and V1 . Generally in V in N MSS . , and in N in S MSS . In Ti and other

southernmost sources , this often appears as Niti 0. ( a ) A0 A - 2 Ese Fs Y3

दिक्पालायनव- ( Ao . com .: दिक्पालादि कहतां लोकपालप्रमुखे ) ; E2 दिक्कालादिनव- ; Yt

दिक्कालर्यनव- ; M + दिक्कालाद्यपरि . J3 Y2- छन्ना . Ao - 2 Eo . 2. 10 5 [ अ ] नन्तविज्ञान ; F2

Ya Thev . G1 M2 . 3 [ आ ] नंद चिन्मात्र ' ; J1 ( Niti ) चिन्मात्रानंद – ° ) 40. 2 B C Eo.at

F1_H_J2_Y1.4–4.4 T G1.5M 1.3 स्वानुभूत्येक ; It सानुभूत्यैक ; Y3 स्वानभूत्यैक Fam.y.

-गम्याय ; Ha -नाथाय ; W -साराय ( Wat -रूपाय ) ; Gat - बोधाय ( for मानाय ) . d ) F4

चेतस ; G1 Ms शंभवे ( for तेजसे ) . Xo नमः सोमार्धमूर्तये .

BIS . 2789 ( 1152 ) Bhartṛ . ed . Bohl . lith . ed . I and Galan 2. 1 ; SBH . ( Bh . ) ;

Laghuyogavāsisthasāra 1 ● 1 ( with com . of Mahidhara ) ; cf Laghuyogavāsistha

of Abhinanda 6. 1 ; also Yogavāsistha VÌ 1 , 13 , 12 ; SSD . 1. f . 2b .