Anyonya, Anyōnya: 15 definitions
Anyonya means something in Hinduism, Sanskrit, 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 Anyony.
Natyashastra (theatrics and dramaturgy)Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)
Anyonya (अन्योन्य) refers to one of the 93 alaṃkāras (“figures of speech”) mentioned by Cirañjīva Bhaṭṭācārya (fl. 17th century) in his Kāvyavilāsa and is listed as one of the 89 arthālaṃkāras (figure of speech determined by the sense, as opposed to sound).—The figure anyonya has been admitted by Mammaṭa (K.P. X/187), Viśvanātha (X/72), Ruyyaka (A.S) and by others.
Cirañjīva defines anyonya as follows—“anyonyaṃ tatra yatra syādupakāraḥ parasparam”.—“When two or more things become beneficient to each other the figure anyonya takes place”. This definition of Cirañjīva is just a slight modification of the definitions furnished by Jayadeva (V/84) and Apayyadīkṣita.
Example of the adhika-alaṃkāra:—
vinayairbhāti vidyeyaṃ vinayo bhāti vidyayā |
dhanairābhānti dānāni dānairbhānti dhanānyapi ||
“Knowledge shines with modesty; modesty shines with knowledge; munificience shines with riches and riches also shines with munificience”.
Notes: Here the knowledge and modesty, riches and munificence are mutually beneficial to each other. So it is an example of anyonya alaṃkāra.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).
Kavya (poetry)Source: Shodhganga: Bhismacaritam a critical study
Anyonya (अन्योन्य, “reciprocal”) refers to one of the various Alaṅkāras (‘figures of speech’) classified as Artha (‘sense’), as employed in the Bhīṣmacarita (Bhishma Charitra) which is a mahākāvya (‘epic poem’) written by Hari Narayan Dikshit.—In verse III.31 of the Bhīṣmacarita the poet has made a commendable use of anyonya-alaṅkāra by incorporating that one should follow truth because truth resides in God and God resides in truth. The other examples are I.25, V.26, VI.19, X.45, XV.9, XVII.12, etc.
Kavya (काव्य, kavya) refers to Sanskrit poetry, a popular ancient Indian tradition of literature. There have been many Sanskrit poets over the ages, hailing from ancient India and beyond. This topic includes mahakavya, or ‘epic poetry’ and natya, or ‘dramatic poetry’.
Languages of India and abroad
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
anyōnya (अन्योन्य).—a (S anya by redup.) Mutual or reciprocal.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
anyōnya (अन्योन्य).—a Mutual or reciprocal.
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 dictionarySource: DDSA: The practical Sanskrit-English dictionary
Anyonya (अन्योन्य).—a. [anya-karmavyatihāre dvitvaṃ, pūrvapade suśca] One another, each other, mutual (treated like a pronoun). In many cases the use of this word corresponds to the use of the word 'each other' or 'one another' in English; अन्योन्यं ताडयतः (anyonyaṃ tāḍayataḥ) Mk.9 they strike each other (anyaḥ anyaṃ tāḍayati). Thus अन्यः (anyaḥ) may be regarded as the subject and अन्यम् (anyam) as the object of the verb, as in English. The second अन्य (anya) may, therefore, in many cases stand in the instr., gen., or loc. cases; अन्योन्यैराहताः सन्तः सस्वनुर्भीमनिःस्वनाः (anyonyairāhatāḥ santaḥ sasvanurbhīmaniḥsvanāḥ) Rām.; अन्योन्यस्य व्यतिलुनन्ति (anyonyasya vyatilunanti) P.I. 3.16 Sk. But there are several instances, especially when अन्योन्य (anyonya) enters into compound, in which the first अन्य (anya) loses all its nominative force and becomes a sort of oblique case, or an irregular compound of अन्य (anya) and अन्य (anya), see P.VIII.1.12 Sk.; अन्योन्यस्याव्यभीचारः (anyonyasyāvyabhīcāraḥ) Ms. 9.11; oft. in comp. and translated by 'mutual', 'reciprocal', 'mutually'; °शोभाजननात् (śobhājananāt) Ku.1.42; so °कलह, °दर्शन (kalaha, °darśana), &c.
-nyam ind. Mutually.
-nyam (In Rhet.) A figure of speech, the 'Reciprocal', in which two things do the same act to each other; अन्योन्यमुभयो- रेकक्रियायाः करणं मिथः । त्वया सा शोभते तन्वी तया त्वमपि शोभसे ॥ रजन्या शोभते चन्द्रश्चन्द्रेणापि निशीथिनी (anyonyamubhayo- rekakriyāyāḥ karaṇaṃ mithaḥ | tvayā sā śobhate tanvī tayā tvamapi śobhase || rajanyā śobhate candraścandreṇāpi niśīthinī) | S. D.724.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Anyonya (अन्योन्य).—adj. (generally used as in Sanskrit; but also) various, different (= anyamanya, 2, and Pali aññamañña); replaces anyamanya in prose of most texts: Saddharmapuṇḍarīka 132.3 (prose) na santi…trīṇi yānāni, kevalam anyonya- [Page042-b+ 71] caritāḥ sattvāḥ, there are not three vehicles, only creatures with different courses of action; 134.6 (prose) anyonya- dravyasaṃyuktāṃ, mixed with various substances; 137.13 (prose); 221.7 (prose) anyonyāsu lokadhātuṣu; 242.8 (prose) °nyeṣu buddhakṣetreṣu…°nya-nāmadheyās ([bahuvrīhi], of various names); Mahāvastu i.62.8 (verse) sugatānāṃ anyonya- nāmadheyānāṃ (as in Saddharmapuṇḍarīka 242.8); in the prose corresp. to this, i.58.16, we should surely read nānā-nāma° (mss. corruptly nănāṃ-nāma°; one ms. by haplogr. nā-nāma°; Senart em. anyonya-nāma°).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-nyaḥ-nyā-nyaṃ) Mutual. E. anya repeated.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Anyonya (अन्योन्य).—i. e. anya + s-anya, adj. 1. Each other, [Mānavadharmaśāstra] 7, 89. 2. Mutual, [Mānavadharmaśāstra] 9, 101.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Anyonya (अन्योन्य).—(only sgl. [masculine] [feminine]) one another, mutual. anyonya (°—) & [neuter] anyonyam mutually.Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Anyonya (अन्योन्य):—[from anya] anyonya or anyo-nya mfn. (said to be [from] anyas [nominative case] [singular] m. and anya; cf. paraspara; in most cases the first anya may be regarded as the subject of the sentence, while the latter assumes the [accusative], inst. [genitive case], or [locative case] cases as required by the verb; but there are many instances in which the first anya, originally a nominative, is equivalent to an oblique case); mfn. one another, mutualSource: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Anyonya (अन्योन्य):—(usually written anyonya) [tatpurusha compound] (see sarvanāman) 1. m. f. n. (-nyaḥ-nyā-nyam, not. anyonyad; in the other cases it follows the declension of anya q. v.) One-another, mutual.— [a.]) The verb in connexion with anyonya stands (acc. to Pāṇ.) in the Parasmaipada, not in the Ātmanepada; e. g. anyonyasya vyatipunanti, anyonyasya vyatilunanti.—[b.]) If anyonya refers to the subject of the sentence and the subject is a masculine, it is possible to consider it as consisting of two distinct not compound words anya, the former being a nominative as attribute to the subject, while the latter assumes the case required by the sentence (see the Etym.); e. g. anyonyamāhvayantau tu mattāviva mahāgajau; or tenyonyamabhisaṃsṛtya kṣipanto nāmabhirmithaḥ; or …kapirākṣasāḥ . anyonyenābhyasūyanta vimardamasahanta ca; or in sentences in which the gerond is used elliptically; e. g. tābhyāmanyonyamāsādya samavāpyata saṃśamaḥ.—[c.]) There are however many instances in which anyonya does not refer to the subject, or in which it is the attribute of a subject which is not a masculine and therefore cannot be looked upon otherwise than as a compound; e. g. anyonyena kṛtam; or anyonyasmai dattam; or anyonyeṣāṃ puṣkarairāmṛśanto dānodbhedāduccakairbhugnavālāḥ; or as an attribute of a neuter prītyaprītiviṣādādyairguṇānāmanyonyaṃ vaidharmyam; and the same must be observed of all the words in which anyonya is the first part of a compound; comp. e. g. the following articles and anyonyatas. [d.]) anyonyam is frequently used adverbially, e. g. yadyapyātmanāmanyonyaṃ bhedavākyavadabhedavākyānyapi santi tathāpi nādvaitaṃ nātyantamabhedaḥ.—anyonyam or anyonyām are used optionally in the sense of an accusative, if the subject to which they refer is either a feminine or a neuter; e. g. anyonyamime brāhmaṇyau bhojayataḥ or—anyonyāṃ bhojayataḥ; anyonyamime brāhmaṇakule bhojayataḥ or—anyonyāṃ bhojayataḥ; these are the instances given by Patanjali on the Vārttika 12 to Pāṇ. Viii. 1. 12, and because they show either word as representing in meaning the accus. of anyonya, some grammarians (‘of the East’, according to the Prauḍhamanoramā on the same rule) contend that the option is restricted to the meaning of this case, but that anyonyam alone is admissible when expressing adverbially the sense of the other cases. Others, on the contrary, maintain that the quoted words are intended by Patanjali merely as an instance and that the option extends also to sentences in which anyonyam would imply the sense of an instrumental &c. Bhaṭṭoji, referring in the Siddh. Kaum. on the quoted rule to Patanjali’s gloss on the 5th Bhāṣyakārikā to Pāṇ. Iv. 1. 3, sides with the former opinion. (Prauḍham. yadapi tṛtīyādiṣu puṃvaditi prāco granthaṃ vyācakṣāṇā āhuḥ . tṛtīyādiṣu puṃvadbhāvaviśeṣaḥ . tena ṭāp na . atra tṛtīyādiṣvavivakṣitam . dvitīyāyāmapi puṃvattvasyeṣṭatvāditi . taccintyam . puṃvattvaṃ viśeṣa iti viśeṣābhidhānamavivakṣitamiti ca svokteḥ . parasparavyādhāt . mūlakṛtā puṃvadbhāvasyāspṛṣṭatvāt . tadgranthasyāñjasyenaiva vyākhyātatvācceti dik ..); Jayamangala, however (in the printed ed. of the Bhaṭṭikāvya) differs materially from either of the quoted authorities; for in his comment on Bhaṭṭik. 8. 6. he not merely quotes apparently a Vārttika which varies in important points from that of Patanjali, but justifies anyonyam of the text by adding: strīnapuṃsakayorāmabhāva iti vaktavyam ‘if the subject is a feminine or a neuter, the form anyonyām is not admissible’ (the subject of the commented sentence being udanvān and the femin. rākṣasī); yet the correctness of the printed text alluded to is very doubtful; for the E. I. H. Ms. 544 reads this comm. thus: anyonyamityādi . anyonyamityasyetyarthaḥ . karmavyatīhāre sarvanāmnī dvirbhavataḥ . samāsavacca bahulam . yadā samāsavattadā pūrvapadasya prathamaikavacanam . uttarapadasyāmbhāva iti vācyam . anyonyasaṃbandhibhiḥ śabdaiḥ &c. &c. (Comp. also the comm. on Bhaṭṭ. 1. 21.)—As regards the classical literature there can be no doubt that the adverbial use of anyonyam prevails almost exclusively over that of anyonyām. [e.]) The Gaṇaratnamahodadhi (which mentions anyonya among the sarvanāman q. v.) gives anyonyasya in the Gaṇa cādi, imparting to the genitive the value of an adverb or that of anyonyam; but the instance, Vardhamāna gives in his comm. on this work, ‘anyonyasya smaranti’ is not happy, as the genitive could be the legitimate government of smaranti; ‘anyonyasya bhojayanti’, the instance of the Kāśikā to Pāṇ. Viii. 1. 12. Vārtt. 11; ‘anyonyasya vyatipunanti’ of Patanjali to Pāṇ. Iii. 1. 16. and ‘anyonyasya vyatilunanti’ of the Kāś. to the same rule, seem more to the purpose; but the occurence of the genitive in the sense of other cases is, in general, rare.—Comp. itaretara and paraspara. 2. n.
(-nyam) (In Rhetoric.) An alaṃkāra q. v. or mode of elegant expression; viz. conveying the mutual relation or intimacy of two objects by representing them as the mutual cause of the same action (‘arthayorekakriyāmukhena parasparaṃ kāraṇatve satyanyonyaṃ nāmālaṃkāraḥ’), e. g. ‘she shineth through thee and thou shinest through her, like as the moon shineth through the night and the night shineth through the moon’. E. anyas and anya. [The oldest grammatical authorities do not consider anyonya as a compound, but take anyonyena and other cases as consisting of the two distinct words: the nomin. of anya and the instrum. of anya &c.; see Vārtt. 11 to Pāṇ. Viii. 1. 12. and the remark of Kaiyyaṭa: tatra bahulagrahaṇādanyonyaśabde samāsavadbhāvābhāvātsubluṅga bhavati . nāpi samāsāntodāttatvamityāmreḍitānudāttatvaṃ bhavati (comp. Pāṇ. Viii. 1. 3); but it results from the foregoing statement that this etym. cannot be entertained. Jayamangala on the Bhaṭṭikāvya 17. 8. appears to consider anyonya not as a [tatpurusha compound], but as [karmadharaya compound] (in explaining anyonyam by ‘anyasya anyasya’), probably in thinking of Pāṇ. Viii. 1. 11. which applies to Viii. 1. 12; but the possibility of this application is removed by the quoted words of Kaiyyaṭa and by the general remark he appends to the Vārttikas of Viii. 1. 12, viz. vārtikeṣu karmadhārayavaditi na saṃbadhyata iti sublopādi na bhavati. A modern theory takes anyonya for a compound (it does not say which), but calls the former part of this word a ‘benumbed’ nominative. It seems, however, that the sense and accent of the word (it is udātta on the second syllable) decide in the first place for its being a [tatpurusha compound], and secondly its form, that it belongs to that class of compounds in which the former part has received a further developement by means of an affix s, the function of which s apparently consists in producing a stronger relation between the two parts of the compound and consequently a more intense unity of notion, than would be expressed without this s; comp. e. g. the derivatives of sam-kṛ and saṃs-kṛ, pari-kṛ and pariṣ-kṛ, apa-kṝ and apaskṝ; ā-carya and āś-carya, apa-kara and apas-kara &c. and such words as hariś-candra, ajas-tunda, bṛhas-pati, prāyaścitti &c. &c. (comp. Pāṇ. Vi. 1. 135-157.) which resemble closely in formation anyonya (and the synon. paraspara); the accent of this word would then fall under the category of Pāṇ. Vi. 2. 2.]Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Anyonya (अन्योन्य):—[(nyaḥ-nyā-nyaṃ) a.] Mutual.
[Sanskrit to German] (Deutsch Wörterbuch)Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
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Anyonya (अन्योन्य):—[Z. 1 lies] subst. st. adj. —
1) tato dṛṣṭvā kṛtātithyamanyonyaṃ te vanaukasaḥ [Mahābhārata 5, 6060.] —
4) [Mahābhārata 12, 9023.] — anyonya n. eine best. rhetorische Figur, bei der zwei Dinge als auf gleiche Weise auf einander einwirkend dargestellt werden, [Sāhityadarpana 724.] [Oxforder Handschriften 208,b,5.] [KUVALAY. 110,a (132,b).] tadanyonyaṃ mitho yatrotpādyotpādakatā bhavet [PRATĀPAR. 91,b.] Beispiel [Spr. 1085.] — anyonya fehlerhaft für anyānya [Spr. 3810.]Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
Anyonya (अन्योन्य):—([Śatapathabrāhmaṇa]). —
1) Subst. nur in den obliquen Casus des Sg. (Pl. [Rāmāyaṇa 5,74,36.] [Śiśupālavadha 18,32.]) im Gebrauch , mit Unterscheidung des weiblichen Geschlechts am zweiten Gliede. Einer den Andern u.s.w. anyonyam und anyonya Adv. gegenseitig , im Verhältniss zu einander. —
2) n. eine best. rhetorische Figur , bei der zwei Dinge als auf gleiche Weise auf einander einwirkend vorgestellt werden , [Kāvyaprakāśa 10,34,35.]
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 dictionarySource: DDSA: A practical Hindi-English dictionary
Anyonya (अन्योन्य) [Also spelled anyony]:—(a) reciprocal; ~[kriyatā] interactionism; ~[kriyā] interaction; ~[tā] reciprocity; —[saṃbaṃdha] reciprocal relationship, reciprocity.
See also (Relevant definitions)
Starts with (+27): Anyonyabhajita, Anyonyabhava, Anyonyabhavatva, Anyonyabheda, Anyonyabhibhava, Anyonyabhibhavavritti, Anyonyadarshana, Anyonyadharmin, Anyonyadhyasa, Anyonyagata, Anyonyaghata, Anyonyaharabhihata, Anyonyahastakalita, Anyonyajanana, Anyonyajananavritti, Anyonyakalaha, Anyonyakarya, Anyonyakrita, Anyonyakritya, Anyonyalankara.
Full-text (+49): Anyonyabheda, Anyonyabhava, Anyonyapahrita, Anyonyashraya, Anyonyasamshraya, Anyonyokti, Anyonyavyatikara, Anyonyapakshanayana, Anyonyavibhaga, Anyonyamithuna, Anyonyavritti, Anyonyakalaha, Anyonyaghata, Anyonyasapeksha, Anyonyatas, Anyonyaharabhihata, Anyonyagata, Anyonyakritya, Anyonyadarshana, Anyonyaspardha.
Search found 10 books and stories containing Anyonya, Anyōnya; (plurals include: Anyonyas, Anyōnyas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Vaisheshika-sutra with Commentary (by Nandalal Sinha)
Sūtra 7.2.2 (Proof of Separateness) < [Chapter 2 - Of Number, Separateness, Conjunction, etc.]
Sūtra 9.1.1 (Perception, e.g., of antecedent non-existence...) < [Chapter 1 - Of Ordinary Perception of Non-Existence and of Transcendental Perception]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.3.153 < [Chapter 3 - Bhajana (loving service)]
Verse 1.4.10 < [Chapter 4 - Bhakta (the devotee)]
Sri Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
The Mahavastu (great story) (by J. J. Jones)
Elephantology and its Ancient Sanskrit Sources (by Geetha N.)
A History of Indian Philosophy Volume 3 (by Surendranath Dasgupta)
Part 17 - Rāmānujācārya II alias Vādi-Haṃsa-Navāmvuda < [Chapter XX - Philosophy of the Rāmānuja School of Thought]
Part 9 - Īśvara-gītā, its Philosophy as expounded by Vijñāna Bhikṣu < [Chapter XXII - The Philosophy of Vijñāna Bhikṣu]