Anadi, Anādi, Aṇādi, Anadī: 29 definitions
Introduction:
Anadi means something in Hinduism, Sanskrit, Jainism, Prakrit, Buddhism, Pali, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
In Hinduism
Shaivism (Shaiva philosophy)
Anādi (अनादि) is the name of a teacher to whom the Kāpālika doctrine was revelead, mentioned in the Śābaratantra. The disciple of Anādi is mentioned as being Jaḍabharata. The Śābara-tantra is an early tantra of the Kāpālika sect containing important information about the evolution of the Nātha sect. It also lists the twelve original Kāpālika teachers (eg., Anādi). Several of these names appear in the Nātha lists of eighty-four Siddhas and nine Nāthas.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Vyakarana (Sanskrit grammar)
Aṇādi (अणादि).—A term applied to all taddhita suffixes collectively as they begin with अण् (aṇ) cf. P.IV.1.83.
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Anādi (अनादि).—Non-initial. e.g. अनादेश्च मुङ्वचनम् (anādeśca muṅvacanam) P. III.4.102, Vārt. 4; also M. Bh. on VII.1.3.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Vaishnavism (Vaishava dharma)
Anādi (अनादि) refers to:—That which is without beginning; a concept of eternality. (cf. Glossary page from Śrī Bṛhad-bhāgavatāmṛta).
Anādi (अनादि) refers to—Beginningless.
Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).
Ayurveda (science of life)
Anādi (अनादि):—A process or state whose beginning can not be assertained
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Shaktism (Shakta philosophy)
1) Anādi (अनादि) refers to “beginningless”, according to the Kularatnoddyota, one of the earliest Kubjikā Tantras, one of the earliest Kubjikā Tantras.—Accordingly, “[...] I am that Path of Meru and the omnipresent supreme space. O great goddess , that beginningless Transmission [i.e., anādi-krama] originated from its presence. That is called the Primordial Seat, the beginningless Kramamaṇḍala. These two are Kailāśa and Malaya. There, they are said to be sacred seats. My merger takes place there (and so) is called ‘Malaya’. Again, O goddess, (the meaning of) Kailāśa is explained as (it should be) understood. O goddess, dear one, it is (so called as it relates) to the blood that I have placed in that (sacrificial) vessel. Kailāśa originates where that has been offered as a libation”.
2) Anādi (अनादि) is the name of the Monastery (maṭhas) associated with Oḍḍiyāna, one of the sacred seats (pīṭha), according to chapter 10 of the according to the Kularatnoddyota.—If the scheme in the Yogakhaṇḍa is not the first example of this model, the other most likely candidate is found in chapter ten of the Kularatnoddyota, which is an early Tantra of the Kubjikā corpus. [...] In this set-up each of the four sacred seats corresponds to a cosmic age and has a tree, creeper, cave, monastery (maṭha) [i.e., Anādi], goddess, Siddha, and guardian of the field. The layout can be tabulated as follows.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Yoga (school of philosophy)
Anādi (अनादि) refers to “beginningless (karma)”, according to the Bhāṣya (commentary) on the Pātañjalayogaśāstra (i.e., The Yoga Sūtras of Patañjali).—Accordingly: “Yoga is not perfected by one who does not practise Tapas. Impurity, which is of various kinds because of beginningless (anādi) Karma, affliction and habitual tendencies and because of which the network of sense objects stands opposed [to Yoga], is not weakened without Tapas. Thus, the mention of Tapas [in the root text]”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Pancaratra (worship of Nārāyaṇa)
Anādi (अनादि) refers to “that which is eternal”, as discussed in chapter 2 of the Śrīpraśnasaṃhitā: a Pāñcarātra text comprising 5500 Sanskrit verses covering a number of subjects ranging from selecting a temple site through building and furnishing it to sanctifying and maintaining worship in the sacred complex.—Description of the chapter [śāstropadeśa]: [...] What is Pāñcarātra? “Ratri” means ajñāna (40a); “Pañca” means the destroyer [from pañcatvam=death?] of this ajñāna (40a). Hence the science that deals with the destruction of ignorance is called “Pāñcarātraśāstra” (40b). This Śāstra, very popular among the nityasūris, contains 1-1/2 crores of verses and, like the Vedas [vedavat], it is eternal [anādi]. In the Pāñcarātraśāstra alone does one get the means to mokṣa [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Shaiva philosophy
Anādi (अनादि) refers to the “beginningless (manifestation)” (of the divine qualities of Śambhu/Śiva), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—The term anādi is used to describe the Lord’s (i.e., Śiva’s) own state—specifically, His omniscience (sarvajñatva) and omnipotence (sarvakartṛtva)—all of which are characterized as anādi, or without origin in time. The Lord confers both worldly experience and liberation to souls not by means of any external or independent instrument, but solely through His own inherent power (śakti) or splendour (mahiman), which is anādi, i.e., beginningless.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
In Jainism
General definition (in Jainism)
Anādi (अनादि) or “beginningless” refers to one of the 46 qualities of the soul to be meditated on in the “Practice of Meditation on Liberated Souls (Siddhas)”, according to Jain texts like Ācārāṅga (5.6.123-140), Ṣaṭkhaṇḍāgama (13.5.4.31) and Samayasāra (1.49).—The pure soul can be recognised by meditation on its true nature, represented by the liberated souls of the Siddhas. The practice which leads to this realisation is meditation on the fact that attachment, aversion, passions and the influx of karmas, are ‘not mine’, that I am separate from them and consist of infinite knowledge, perception, conduct, spiritual energy, that I am the pure, enlightened, and everlasting soul. The qualities of the soul to be meditated on as truly mine are: [e.g., My soul is beginningless (anādi)] [...] The meditation on such extended fourty-five qualities of the pure soul presents the niśacaya-naya, which is aligned with Kundakunda’s approach.
1) Anādi (अनादि) refers to “eternity”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “This [self], which is master of the three worlds, omniscient [and] possessed of infinite power, does not recognise itself and has deviated from its own true nature. Tarnished by awful stains arising from eternity (anādi-prabhava), it grasps objects according to its own desire which are very different from itself”.
2) Anādi (अनादि) refers to “(that which is) without any beginning”, according to the Yaśastilaka Campū verse 2.215-216.—Accordingly, “The Self is by nature deathless and without any beginning (anādi), endowed with bliss and infinite power, and luminous and pure. The powerful flames of sinful Karma heat it, like mercury, after lodging it in the body. Under the intoxicating power of Karma, even a man of superior merit goes reeling down to unhappy births. Se [sic] let the wise, who know the cardinal difference between the body and the Self, strive for the bliss that is free from rebirth”.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Anādi (अनादि) or Anādinātha is another name for Aṉātinātar—one of the Navanātha Siddhas mentioned by the Lexicon of Tamil Literature.—Cf. Kamil V. Zvelebil, Lexicon of Tamil Literature, E.J. Brill, Leiden, 1995, pp. 165-66.—The nine teachers [e.g., Anādi-nātha] are considered representative of great teachers in this tradition or Parampara tradition—a succession of Teachers (Gurus) and Disciples (Shishyasa) in Indian-origin religions such as Hinduism, Jainism, Sikhism and Buddhism.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
anāḍī (अनाडी).—a ( H) Inexpert, awkward, clumsy. aḍāṇī is the common form.
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anādi (अनादि).—a (S) That is without beginning or origin; from all eternity.
anāḍī (अनाडी).—a Clumsy, inexpert.
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anādi (अनादि).—a That is without beginning or origin. From all eternity.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Anādi (अनादि).—a. [ādiḥ kāraṇaṃ pūrvakālo vā nāsti yasya saḥ] Having no beginning, eternal, existing from eternity, epithet of परमेश्वर (parameśvara); जगदादिरनादिस्त्वम् (jagadādiranādistvam) Kumārasambhava 2.9; अनादिरादि- र्गोविन्दः सर्वकारणकारणम् (anādirādi- rgovindaḥ sarvakāraṇakāraṇam); also of हिरण्यगर्भ (hiraṇyagarbha).
Anādi (अनादि).—mfn. (-diḥ-diḥ-di) Eternal, without any beginning, unborn, uncreate. E. an neg. ādi beginning.
Anādi (अनादि).—[adjective] having no beginning.
1) Anādi (अनादि):—[=an-ādi] mfn. having no beginning, existing from eternity.
2) [v.s. ...] ind. perpetually, incessantly, [Naiṣadha-carita]
Anādi (अनादि):—[bahuvrihi compound] m. f. n.
(-diḥ-diḥ-di) Without any beginning, unborn, uncreate, eternal. E. a priv. and ādi.
Anādi (अनादि):—[anā+di] (diḥ-di) a. Eternal, without beginning. Also anā-dimat.
Anādi (अनादि):—(3. a + ādi) adj. ohne Anfang: tvamanādiḥ (hariḥ) [Rāmāyaṇa 1, 31, 12.] anādirādirgovindaḥ sarvakāraṇakāraṇam [Brahmasūtra im Śabdakalpadruma]
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Anādi (अनादि):—[Kapila 1, 27. 3, 62.] puruṣa [Sânkhya Philosophy 17.]
Anādi (अनादि):—Adj. ohne Anfang [104,26.] Davon Nom.abstr. tā f. [Nehemiah Nīlakaṇṭha Śāstrī Gore 35.]
Anādi (अनादि) in the Sanskrit language is related to the Prakrit word: Aṇāi.
Anādi (in Sanskrit) can be associated with the following Chinese terms:
1) 非初 [fēi chū]: “not beginning”.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
1) Anāḍī (अनाडी):—(a) inexperienced, unskilful; (nm) a novice, tyro, bumpkin, an ignoramus; hence ~[pana] (nm).
2) Anādi (अनादि):—(a) having no beginning, ever-existent, eternal.
...
Kannada-English dictionary
Anāḍi (ಅನಾಡಿ):—[noun] a stupid, clumsy person.
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Anādi (ಅನಾದಿ):—
1) [adjective] having no beginning.
2) [adjective] existing from eternity; primordial.
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Anādi (ಅನಾದಿ):—
1) [noun] = ಅನಾದಿಕಸ [anadikasa].
2) [noun] a place of complete happiness or perfect rest, attained by the good after death; heaven.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
1) Anadī (अनदी):—n. a species of paddy;
2) Anāḍī (अनाडी):—adj. 1. inexperienced; unskillful; awkward; 2. ignorant; foolish;
3) Anādi (अनादि):—adj. having no beginning; self- born;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
Pali-English dictionary
1) anadi (အနဒိ) [(kri) (ကြိ)]—
nadati-.
နဒတိ-ကြည့်။
2) anadī (အနဒီ) [(thī) (ထီ)]—
[na+nadī (=nada+ī)]
[န+နဒီ (=နဒ+ဤ)]
3) anādi (အနာဒိ) [(kri) (ကြိ)]—
nadati-.
နဒတိ-ကြည့်။
4) anādi (အနာဒိ) [(ti) (တိ)]—
[na+ādi]
[န+အာဒိ]
[Pali to Burmese]
1) anadi—
(Burmese text):
နဒတိ-ကြည့်။
(Auto-Translation):
Look at this, Nadati.
2) anadī—
(Burmese text): မြစ်မဟုတ်သော၊ ပျက်စီးသော မြစ်၊ စွန့်ပစ်အပ်သော မြစ်၊ မြစ်မမည်သော၊ မြစ်ပျက်။
(Auto-Translation): Not a river, a broken river, a discarded river, a river that is not, a river lost.
3) anādi—
(Burmese text): အစမရှိသော၊ ရှေ့အစွန်းမရှိသော။
(Auto-Translation): Without beginning, without end.
4) anādi—
(Burmese text):
နဒတိ-ကြည့်။
(Auto-Translation):
Nadati - Look.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
See also (Relevant definitions)
Partial matches (+0): Na di, An, Adi, Ati, Nadi, Na, Natti.
Starts with (+23): Anadianidhanapavatta, Anadibamjaru, Anadibanajara, Anadibaudhayana, Anadibhava, Anadijati, Anadikala, Anadikarma, Anadikosha, Anadikrama, Anadimadhyanta, Anadimat, Anadimudra, Anadinatha, Anadinidhana, Anadiparameshvara, Anadiprabhava, Anadisamudbhava, Anadishaiva, Anadisiddha.
Full-text (+85): Anatti, Anadyananta, Anadinidhana, Anadyanta, Anaditva, Anadikala, Anadimat, Anadisiddha, Anadishaiva, Anadimadhyanta, Adina, Anadianidhanapavatta, Anadikarma, Anadikara, Nadicara, Anadiprabhava, Anadim, Anadikosha, Anadisamsara, Anadikalikasamsara.
Relevant text
Search found 120 books and stories containing Anadi, An-adi, An-ādi, Anādi, Anāḍī, Aṇādi, Anāḍi, Anadī, Na-adi, Na-ādi, Na-nadi, Na-nadī; (plurals include: Anadis, adis, ādis, Anādis, Anāḍīs, Aṇādis, Anāḍis, Anadīs, nadis, nadīs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Nyaya-Vaisheshika categories (Study) (by Diptimani Goswami)
Abhāva (1): Prāgabhāva < [Chapter 7 - Abhāva (Non-existence)]
Abhāva (2): Pradhvaṃsābhāva (Posterior Non-existence) < [Chapter 7 - Abhāva (Non-existence)]
Abhāva (3): Atyantābhāva (Absolute Non-existence) < [Chapter 7 - Abhāva (Non-existence)]
Dictionaries of Indian languages (Kosha)
Page 30 < [Hindi-English-Nepali (1 volume)]
Page 597 < [Hindi-Gujarati-English Volume 1]
Page 98 < [Marathi-Hindi-English, Volume 1]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.85-86 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.2.185 < [Chapter 2 - Jñāna (knowledge)]
Verse 2.2.187 < [Chapter 2 - Jñāna (knowledge)]
Yuktimallika by Vadiraja (critical study) (by Gururaj K. Nippani)
25. Bheda is not Vyavaharika or Empirical < [Critical exposition (3) Bhedasaurabha]
18. Bheda or difference is real < [Critical exposition (3) Bhedasaurabha]
2. Gita, Mahabharata and Puranas also support Visva-satyatva < [Critical exposition (4) Visvasaurabha]
Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)
Verse 10.3 < [Chapter 10 - Vibhūti-yoga (appreciating the opulences of the Supreme Lord)]
Verse 11.19 < [Chapter 11 - Viśvarūpa-darśana-yoga (beholding the Lord’s Universal Form)]
Verse 13.32 < [Chapter 13 - Prakṛti-puruṣa-vibhāga-yoga]
The concept of Sharira as Prameya (by Elizabeth T. Jones)
Doṣa (Fault) < [Chapter 4]