Anitya: 28 definitions
Introduction:
Anitya means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, 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.
Alternative spellings of this word include Anity.
In Hinduism
Samkhya (school of philosophy)
Anitya (अनित्य, “non-eternal”).—Generally, that which is not eternal is called anitya. Ordinarily anitya means vināśi. That which is able to be annihilated is called vināśi. So, vināśa means complete destruction, which brings in unending non-existence of the thing destroyed (dhvaṃsābhāva).
Samkhya (सांख्य, Sāṃkhya) is a dualistic school of Hindu philosophy (astika) and is closeley related to the Yoga school. Samkhya philosophy accepts three pramanas (‘proofs’) only as valid means of gaining knowledge. Another important concept is their theory of evolution, revolving around prakriti (matter) and purusha (consciousness).
Vyakarana (Sanskrit grammar)
Anitya (अनित्य).—(l) not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be used. On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see M. Bh. on V. 4.7; (2) the word अनित्य (anitya) is also used in the sense of not-nitya, the word नित्य (nitya) being taken to mean कृताकृतप्रसङ्गि (kṛtākṛtaprasaṅgi) occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य (anitya) which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.
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.
Vaisheshika (school of philosophy)
Anitya (अनित्य, “non-eternal”) or Nityaguṇa refers to a classification of the twenty-four guṇas (qualities).—Guṇas are again divided into nitya (eternal) and anitya (non-eternal). The qualities of eternal substances are known as eternal qualities and the qualities of noneternal substances are known as non-eternal qualities. Eternal substances are the atoms of earth etc., ether, time, space, self and mind.
Vaisheshika (वैशेषिक, vaiśeṣika) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Ayurveda (science of life)
Anitya (अनित्य):—Non eternal or Transient.
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)
Anitya (अनित्य) or Anityājñāna refers to “impermanent (ignorance)”, according to the Kularatnapañcakāvatāra verse 1.16-23ab.—Accordingly, “One who suffers knows (reality) in the midst of suffering because (of his) impermanent ignorance (anitya-ajñāna-svabhāvata). O fair lady, (the consequences of) Karma must be experienced due to the (power) of Karma and that is inevitable. Having understood this there is no attachment or (even) detachment in pleasure and pain. One who knows the condition of his own consciousness does not become subject to Karma. Nor should one take up any other means on the supreme plane that consists of (pure) consciousness. Thus, O goddess, this is said to be the supreme Kulakaula. [...]”.
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.
Purana and Itihasa (epic history)
Anitya (अनित्य) refers to “those who are non-eternal”, according to the Śivapurāṇa 2.3.29 (“Śivā-Śiva dialogue”).—Accordingly, as Śiva said to Pārvatī: “O great Goddess, listen to my important statement. See that our marriage rites are performed in the proper manner without deficiency. O sweet-faced one, all the living beings Brahmā and others are non-eternal (anitya). O beautiful lady, know all these visible things to be perishable. Know that the single beings assumed manifold forms. The attributeless took over the attributes. That which is self-luminous had other lights imposed on it. [...]”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vedanta (school of philosophy)
Anitya (अनित्य) refers to the “impermanence” (of the universe), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] All this is impermanent (anitya) and spoilt by the three sorts of pain [anityaṃ sarvamevedaṃ tāpatritayadūṣitam]. Recognising it to be insubstantial, comtemptible and only fit for rejection, one attains peace. When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
In Buddhism
Mahayana (major branch of Buddhism)
1) Anitya (अनित्य, “impermanence”) refers to one of the eight kinds of contemplations (anupaśyanā) among the Buddha’s disciples, according to the 2nd century Mahāprajñāpāramitāśāstra (chapter XVI). Accordingly, “for them, everything is impermanent (anitya), suffering (duḥkha), empty (śūnya), egoless (anātmaka), like a sickness (roga), an ulcer (gaṇḍa), like an arrow (śalya) stuck in one’s body, like an agony (agha)”.
2) Anitya (अनित्य) or Anityalokadhātu refers to the “impermanent world”, according to the 2nd century Mahāprajñāpāramitāśāstra chapter 44.—[Definition of sympathetic joy (anumodanā)]—“Someone is practicing the qualities [in question, viz., generosity, morality, etc.]; a spectator rejoices in it and congratulates him, saying: ‘That is good; in this impermanent world (anitya-lokadhātu) enveloped in the shadows of ignorance, you are strengthening the great mind [of bodhi] and you are planting this merit’”. [...] Such is the characteristic of sympathetic joy. Thus, just by a mind of sympathetic joy, the Bodhisattva surpasses the practitioners of the two Vehicles. What more could be said if he himself practices [the qualities in which he is rejoicing]?
Anitya (अनित्य) refers to “(that which is) not eternal”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] The Bodhisattva Gaganagañja then sustained the jewel-canopy of ten thousand yojanas high over the Lord’s lion throne in the sky, joined the palms of his hands, saluted, and praised the Lord with these suitable verses: ‘[...] (3) You never make though-constructions (nirvikalpa) connected to words or sentences. Having known the essential character of sentence cannot be grasped because it is like an echo, also having known [the essential character of] words and letters (akṣara) cannot be grasped because they are not eternal (anitya), O Friendly One, you promulgate the teachings of the Victorious One by great compassion. [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Buddhist philosophy
Anitya (अनित्य) (Sanskrit; in Tibetan: mi rtag pa) refers to “impermanent objects”, representing one of the six types of “objects” (viṣaya) (i.e., ‘that which is to be comprehended or known’).—Accordingly, “That which is to be understood through valid cognition is ‘the knowable’. The terms ‘object’ (viṣaya; yul), ‘knowable’ (jñeya; shes bya), and ‘appraisable’ (prameya; gzhal bya) are all essentially equivalent, but it is the defining characteristic of the ‘object’ that it is to be comprehended or known, [...]. When objects (viṣaya) are analyzed in terms of their essential nature, they may be: [i.e., “impermanent objects” (anitya; mi rtag pa) do not endure from the moment of their formation into a second moment;] [...]
-
In Jainism
Jain philosophy
Anitya (अनित्य) refers to one of the twelve reflections (bhāvanā), as mentioned in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. II, P. 223, ll. 22-25]—Anitya-bhāvanā refers to the reflection that—Everything is transitory. Various paraphernalia, relatives, physical strength, beauty etc. are all subject to change. Only the soul is eternal.
-
General definition (in Jainism)
1) Anitya (अनित्य) (Cf. Anityatā) refers to “impermanence”, according to the Jain Yogaśāstra (vol. 2, p. 839).—Accordingly, “Equanimity is attained through the state of non-attachment. In order to attain that [state of non-attachment], one should cultivate the twelve themes of contemplation: on impermanence (anityatā), helplessness, the cycle of transmigration, solitude, the distinction [of the Self and the body], the impurity [of the body], the influx of karmic matter, the stopping [of karmic influx], the elimination of karmic matter, the correctly expounded law, the universe, and the [difficulty of attaining] enlightenment”.
2) Anitya (अनित्य) (Prakrit: Aṇicca) also refers to “(reflection on) impermanence” and represents one of the four types of “virtuous meditation” (dharmadhyāna), a classification of the “meditation” (Dhyāna), according to the Sthānāṅga Sūtra chapter 4.1.—The classification of meditation in the Sthānāṅga Sūtra comprises four kinds [e.g. “virtuous” (dhamma/dharma)]. [...] The four reflections that are prescribed for virtuous meditation are (dhammajhāṇa), [e.g., reflection on impermanence (aṇicca-aṇuppehā/anitya-anuprekṣā), ...].—Cf Aupapātika Sūtra and Bhagavatī (Bhagavaī), also known as the Vyākhyāprajñapti (Viyāhapannatti).
Anitya (अनित्य) refers to “(reflection on the) transient” and represents one of the twelve Bhāvanās (topics for meditation), according to a manuscript [Bāra bhāvanā] (dealing with the Ethics section of Jain Canonical literature) included in the collection of manuscripts at the ‘Vincenzo Joppi’ library, collected by Luigi Pio Tessitori during his visit to Rajasthan between 1914 and 1919.—There are traditionally 12 bhāvanās or topics for meditation (also known as anuprekṣā, see Tattvārthasūtra 9.7 as locus classicus). In the present manuscript [Bāra bhāvanā], only the first six are dealt with, each in a few stanzas, followed by a section-title: [e.g.,] 1. reflection on the transient (anitya, 4 stanzas, ends on 49v9). [...]
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.
Languages of India and abroad
Marathi-English dictionary
anitya (अनित्य).—a (S) Not enduring always; transitory, fugitive, fleeting. Ex. a0 prapañca jō anātmā. 2 Occasional, incidental.
anitya (अनित्य).—a Not eternal, perishable, tran- sient. Unsteady. Uncertain.
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
Anitya (अनित्य).—a.
1) Not eternal or everlasting, transient, non-eternal, perishable (naśvara) (opp. nitya); गन्धवती पृथ्वी सा द्विविधा नित्याऽनित्या च (gandhavatī pṛthvī sā dvividhā nityā'nityā ca) T. S.9 (anityā = kāryarūpā); See नित्य (nitya); यदि नित्यमनित्येन निर्मलं मलवाहिना । यशः कायेन लभ्येत तन्न लब्धं भवेन्तु किम् (yadi nityamanityena nirmalaṃ malavāhinā | yaśaḥ kāyena labhyeta tanna labdhaṃ bhaventu kim) || H.1.45. रजस्वलमनित्यं च भूतावासमिमं त्यजेत् (rajasvalamanityaṃ ca bhūtāvāsamimaṃ tyajet) Manusmṛti 6.77; धर्मोऽनित्यः सुखदुःखेऽप्यनित्ये जीवोऽनित्यो हेतुरस्या- प्यनित्यः (dharmo'nityaḥ sukhaduḥkhe'pyanitye jīvo'nityo heturasyā- pyanityaḥ) Mb.
2) Occasional, temporary, casual; not peremptory or obligatory as a rule &c., special.
3) Unusual, extraordinary; वर्णे चानित्ये (varṇe cānitye) P.V.4.31 (lohitakaḥ kopena, anyathā tu śvetavarṇa iti bhāvaḥ); आनाय्योऽनित्ये (ānāyyo'nitye) III.1.127 (sa hi gārhapatyādānīyate'nityaśca satatamaprajvalanāt Sk.) See VI.1. 147.
4) Unsteady, fickle, not permanent; अनित्यं यौवनं रूपम् (anityaṃ yauvanaṃ rūpam) H.4.68; °हृदया हि ताः (hṛdayā hi tāḥ) Rām.
5) Uncertain, doubtful; अनित्यो विजयो यस्माद् दृश्यते युध्यमानयोः (anityo vijayo yasmād dṛśyate yudhyamānayoḥ) Manusmṛti 7.199; विजयस्य ह्यनित्यत्वात् (vijayasya hyanityatvāt) Pañcatantra (Bombay) 3.22.
6) (in grammar) A rule or operation which is not invariable or compulsory; optional.
-tyam adv. Occasionally, not permanently, incidentally, casually; अनित्यं हि स्थितो यस्मात् (anityaṃ hi sthito yasmāt) Manusmṛti 3.12.
Anitya (अनित्य).—mfn.
(-tyaḥ-tyā-tyaṃ) 1. Transient, not everlasting. 2. Occasional, incidental. 3. Irregular, unusual. E. a neg. nitya constant.
Anitya (अनित्य).—adj. 1. perishable, 6, 77. 2. occasional, 7, 199. 3. inconstant. [Rāmāyaṇa] 2, 4, 26; uncertain, 5, 29, 31. 4. ºyam, adv. not perpetually, [Mānavadharmaśāstra] 3, 102. Ātmanitya, i. e.
Anitya is a Sanskrit compound consisting of the terms a and nitya (नित्य).
Anitya (अनित्य).—[adjective] not everlasting, perishable, transient, inconstant; [abstract] tā [feminine], tva [neuter]
1) Anitya (अनित्य):—[=a-nitya] mfn. not everlasting, transient, occasional, incidental
2) [v.s. ...] irregular, unusual
3) [v.s. ...] unstable
4) [v.s. ...] uncertain
Anitya (अनित्य):—[tatpurusha compound] m. f. n.
(-tyaḥ-tyā-tyam) 1) Transient, not ever-lasting (as the body, or in the Sāṅkhya philosophy the discrete principles mahat, ahaṅkāra &c. or in the Nyāya the sound &c.
2) Occasional, not peremptory, not obligatory as a rule &c. (see also kāmya; as in the Jyotiṣṭoma the six saṃsthās: atyagniṣṭoma, ukthya, ṣoḍaśin, atirātra, aptoryāma and vājapeya &c.).
3) Not necessary, not immutable. See anityasamāsa.
4) Unstable, inconstant.
5) Unusual, irregular. (anityam not always.) E. a neg. and nitya.
Anitya (अनित्य):—[a-nitya] (tyaḥ-tyā-tyaṃ) a. Transient; occasional, irregular.
[Sanskrit to German]
Anitya (अनित्य) in the Sanskrit language is related to the Prakrit words: Aṇicca, Aṇiya.
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
Anitya (अनित्य) [Also spelled anity]:—(a) transient, transitory; variable; fleeting; hence~[tā] (nf).
...
Kannada-English dictionary
Anitya (ಅನಿತ್ಯ):—[adjective] not lasting; not permanent; temporary; impermanent.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Anitya (अनित्य):—adj. 1. non-eternal; perishable; 2. occasional; temporary; casual;
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.
See also (Relevant definitions)
Starts with (+3): Anityabhava, Anityabhavana, Anityadatrima, Anityadatta, Anityadattaka, Anityaguna, Anityajnana, Anityakarman, Anityakriya, Anityalakshana, Anityaloka, Anityalokadhatu, Anityam, Anityanupreksha, Anityapratyaveksha, Anityasama, Anityasamaprakarana, Anityasamasa, Anityasamjna, Anityata.
Full-text (+109): Anityata, Anityasama, Nityanitya, Anityatva, Anityakriya, Anityam, Anityapratyaveksha, Anityabhava, Anityasamasa, Anityakarman, Anityadatrima, Anityadatta, Anityadattaka, Anicca, Anatman, Anityasamaprakarana, Wuchang, Anityaguna, Qi zhong wu chang, Nittiyanittiyam.
Relevant text
Search found 106 books and stories containing Anitya, A-nitya; (plurals include: Anityas, nityas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
IV. Links between impermanence, suffering and non-self < [Chapter XXXVII - The Ten Concepts]
Part 3 - Patience in regard to the Buddhadharma < [Chapter XXV - Patience Toward the Dharma]
II. Synonymity of the three words < [Part 2 - Understanding dharmatā and its synonyms]
Reverberations of Dharmakirti’s Philosophy (by Birgit Kellner)
Vaisheshika-sutra with Commentary (by Nandalal Sinha)
Sūtra 4.1.4 (The eternal exists) < [Chapter 1 - Of Atoms]
Sūtra 1.1.8 (Resemblances of Substance, Attribute, and Action) < [Chapter 1 - Of Substance, Attribute, and Action]
Sūtra 2.2.32 (Above continued) < [Chapter 2 - Of the Five Bhūtas, Time, and Space]
Dictionaries of Indian languages (Kosha)
Page 47 < [Tamil-Hindi-English, Volume 1]
Page 75 < [Hindi-English-Nepali (1 volume)]
Page 80 < [Hindi-Assamese-English Volume 1]
Padarthadharmasamgraha and Nyayakandali (by Ganganatha Jha)
Text 86: On Dimension (Parimāṇa) < [Chapter 6a - On Qualities]
Text 119 < [Chapter 6a - On Qualities]
Text 117 < [Chapter 6a - On Qualities]
A critical study of Ānandajñāna’s Tarkasaṅgraha (by Satyan Sharma)
Part 1.3 - The refutation of Paramāṇu < [Chapter 2 - Refutations in the Prathama Pariccheda]
Part 2.4 - The refutation of Vāyu < [Chapter 2 - Refutations in the Prathama Pariccheda]
Part 1.1 - The refutation of Sāmānya < [Chapter 4 - Refutations in the Tṛtīya Pariccheda]
Related products
