Anyonya, Anyōnya: 21 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.

In Hinduism

Kavyashastra (science of poetry)

Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (kavyashastra)

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.

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.

Kavyashastra book cover
context information

Kavyashastra (काव्यशास्त्र, kāvyaśāstra) refers to the ancient Indian tradition of poetry (kavya). Canonical literature (shastra) of the includes encyclopedic manuals dealing with prosody, rhetoric and various other guidelines serving to teach the poet how to compose literature.

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Shaivism (Shaiva philosophy)

Source: Brill: Śaivism and the Tantric Traditions (philosophy)

Anyonya (अन्योन्य) refers to “that which must be done between each other”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “[...] To explain: a second atom that is connected with the atom considered as the first [one] must be one with this [first atom]; for if [these atoms] devoid of parts are in contact, how much [of them could] remain that might not be in contact? And [if they are thus entirely] in contact, their natures must be immersed in each other (anyonya-svarūpaparimagna), therefore [they] can only be manifest as one [single] atom; and if [they are] in contact with yet another atom, the same [consequence follows]—therefore even if an infinite number of atoms were connected, they should be manifest as having the size of one [single] atom; or [rather], even this [manifestation] would not exist, because atom[s], [taken] one by one, are beyond the realm of the sense organs”.

Shaivism book cover
context information

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.

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Jyotisha (astronomy and astrology)

Source: Wisdom Library: Brihat Samhita by Varahamihira

Anyonya (अन्योन्य) refers to “mutual (liking)” (between the planets), according to the Bṛhatsaṃhitā (chapter 17) (“On planetary conjunctions—grahayuddha”), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If both planets should be equallly bright, large and shining, the conjunction is known as Samāgama—mere meeting as opposed to a meeting in fight. In such cases there is a mutual (anyonya) liking between the planets and hence also between the persons and objects they represent; but if both planets should be otherwise, the same persons and objects will perish”.

Jyotisha book cover
context information

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

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Vedanta (school of philosophy)

Source: ORA: Amanaska (king of all yogas): (Advaita Vedanta)

Anyonya (अन्योन्य) refers to “mutual (objects)”, according to the Māṇḍūkyopaniṣatkārikā 4.67.—Accordingly, while discussing the sleep and waking states: “For, both [the world of a dream and the world of one who is awake] are mutual objects (anyonya-dṛśya). And [so] one asks, ‘Which one exists?’ Both are void of proof and are cognized only by the thought of them”.

context information

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).

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Purana and Itihasa (epic history)

Source: Shiva Purana - English Translation

Anyonya (अन्योन्य) means “(vying) with each other”, according to the Śivapurāṇa 2.4.7 (“Commencement of the War”).—Accordingly, as Brahmā narrated to Nārada: “[...] Duels were fought by the gods and the Asuras crushing each other, on seeing which heroes were delighted and cowards were terrified. [...] Thus the gods and the Asuras, fought duels using their full strength with resolution. O sage, desiring to gain the upper hand and vying with each other (anyonya), the powerful gods and the Asuras were equally invincible in the battle. [...]”.

Purana book cover
context information

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.

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Languages of India and abroad

Marathi-English dictionary

Source: 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.

context information

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.

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Sanskrit dictionary

Source: 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) Mṛcchakaṭika 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) Kumārasambhava 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

Anyonya (अन्योन्य).—mfn.

(-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, mutual

Source: 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.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Anyonya (अन्योन्य) in the Sanskrit language is related to the Prakrit words: Aṇṇaṇṇa, Aṇṇuṇṇa.

[Sanskrit to German]

Anyonya in German

context information

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.

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Hindi dictionary

[«previous next»] — Anyonya in Hindi glossary
Source: DDSA: A practical Hindi-English dictionary

Anyonya (अन्योन्य) [Also spelled anyony]:—(a) reciprocal; ~[kriyatā] interactionism; ~[kriyā] interaction; ~[] reciprocity; —[saṃbaṃdha] reciprocal relationship, reciprocity.

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Kannada-English dictionary

Source: Alar: Kannada-English corpus

Anyōnya (ಅನ್ಯೋನ್ಯ):—[adjective] mutual a) done, felt, etc. by each of two or more for or toward the other or others; reciprocal; b) of or having the same relationship toward, each other or one another; c) shared in common; joint.

--- OR ---

Anyōnya (ಅನ್ಯೋನ್ಯ):—

1) [noun] reciprocal and friendly feelings and relation between two persons.

2) [noun] (rhet.) a fig. of speech in which two things do the same act to each other.

context information

Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.

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