Atyanta, Atyamta: 24 definitions
Introduction:
Atyanta 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.
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In Hinduism
Purana and Itihasa (epic history)
Atyanta (अत्यन्त) refers to “extreme (agitation)”, according to the Śivapurāṇa 2.3.19 (“Kāma’s destruction by Śiva”).—Accordingly, as Brahmā narrated to Naradā: “[...] With pallid face and limbs, the extremely agitated daughter of the king of mountains returned to her palace taking the maids along with her. Due to the misery on account of the death of her husband, Rati fell down unconscious, as if dead. When she regained consciousness after a while, Rati in her great agitation [i.e., atyanta-vihvalā] lamented loudly and said:—[...]”.
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.
Kama-shastra (the science of Love-making)
Atyanta (अत्यन्त) refers to “endless (happiness)” (that has no thorns), according to the Vātsyāyana’s Kāmasūtra: a Sanskrit text from the 2nd century dealing with eroticism, sexuality and emotional fulfillment in life belonging to Kāmaśāstra (the ancient Indian science of love-making).—Accordingly, “Thus a man practising Dharma, Artha and Kama enjoys happiness both in this world and in the world to come. [evamarthaṃ ca kāmaṃ ca dharmaṃ copācarannaraḥ / ihāmutra ca niḥśalyamatyantaṃ sukhamaśnute //] The good perform those actions in which there is no fear as to what is to result from them in the next world, and in which there is no danger to their welfare. Any action which conduces to the practice of Dharma, Artha and Kama together, or of any two, or even one of them, should be performed, but an action which conduces to the practice of one of them at the expense of the remaining two should not be performed.”.
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
Shaivism (Shaiva philosophy)
Atyanta (अत्यन्त) refers to “thoroughly” or “properly” (washing one’ss vessel), according to the Pātravidhi—a manual of the Lakulīśa Pāśupata school of Śaivism dealing with purification of the initiate’s vessel (pātra) and other concerned issues.—Accordingly, “Having enjoyed [the food] from the vessel, an ascetic should properly wash [it], using mantras. Thus, that vessel of him will not be impure, like the Camasa[-vessel] in the [Vedic] sacrifice. (40) Having collected the alms on the vessel, [an ascetic] should properly (atyanta) wash [all its] three corners. [Afterwards,] he should not receive anything [in the vessel] except water and a teeth-cleaning twig. (41)”.
Note: [regarding trikoṇātyanta'prokṣayet]: The regular way of expressing this idea would be trikoṇam atyantaṃ. Two cases of such oddity are also found in the Saṃskāravidhi, verses 72 and 81. See Acharya 2007:34–35, 45–46.
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.
In Buddhism
Mahayana (major branch of Buddhism)
Atyanta (अत्यन्त) refers to “absolutely”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “Then, the Lord went on to speak these verses: ‘[...] (69) Since they are always concentrated in universal sameness (samatā), their minds (manas) are similar to the realm of the dharma (dharmadhātu). Their thoughts are absolutely dissociated (atyanta-vivikta), but they still manifest it. The wise meditate on everything, but they are not attached to anything. [...]’”.
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
Atyanta (अत्यन्त) or Atyantaparokṣa refers to “(appraisable objects that are indirectly evident to) an extreme degree” representing one of the three types of prameya (“appraisable objects”).—Accordingly, “The terms ‘object’ (viṣaya; yul), ‘knowable’ (jñeya; shes bya), and ‘appraisable’ (prameya; gzhal bya) are all essentially equivalent, [...] it is the defining characteristic of the ‘appraisable’ that it is to be understood through valid cognition”. When objects to be appraised (prameya) are analyzed in terms of the processes of understanding, they are said to include both specifically characterized phenomena and generally characterized phenomena. Alternatively, they fall into three [categories]—[i.e., appraisable objects that are indirectly evident to an extreme degree (atyanta-parokṣa; shin tu lkog gyur), ...]”.
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General definition (in Buddhism)
Atyanta (अत्यन्त) or atyantaśūnyatā refers to “endless emptiness” one of the “twenty emptinesses” (śūnyatā) as defined in the Dharma-saṃgraha (section 41). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., atyanta). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
In Jainism
Jain philosophy
Atyanta (अत्यन्त) (=Atyantābhāva) refers to “absolute (non-existence)” and represents one of the four kinds of Abhāva (“non-existence), as used in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. I, P. 17, l. 29]
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General definition (in Jainism)
1) Atyanta (अत्यन्त) refers to “endless (non-attachment)”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “This [virtuous meditation] confers upon corporeal souls the pleasure, produced from the tranquillity of discrimination because of endless non-attachment (atyanta-nirveda), which is the experience of one’s own self [and] is beyond the senses”.
2) Atyanta (अत्यन्त) refers to “absolutely (eternal)”, according to the Jñānārṇava.—Accordingly, “If the body were extraordinary or absolutely eternal (atyanta-śāśvata), then on account of [that] it is suitable to do a despicable action for the sake of it”.
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
atyanta (अत्यंत).—ad (S) Extremely, excessively, very much.
atyanta (अत्यंत).—ad Extremely, very much.
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
Atyanta (अत्यन्त).—a. [atikrāntaḥ antaṃ sīmāṃ nāśam]
1) Excessive, much, very great or strong; °वैरम् (vairam) great enmity; °मैत्री (maitrī); °हिमोत्किरानिलाः (himotkirānilāḥ) Kumārasambhava 5.26.
2) Complete, perfect, absolute; °अभावः (abhāvaḥ) absolute non-existence; See below.
3) Endless, perpetual, permanent, everlasting, uninterrupted, unbroken; किं वा तवात्यन्तवियोग- मोघे हतजीविते (kiṃ vā tavātyantaviyoga- moghe hatajīvite) R.14.65; भवत्यजरमत्यन्तम् (bhavatyajaramatyantam) Pañcatantra (Bombay) 1.151; यो बन्धनवधक्लेशान् प्राणिनां न चिकीर्षति । स सर्वस्य हितप्रेप्सुः सुखम- त्यन्तमश्नुते (yo bandhanavadhakleśān prāṇināṃ na cikīrṣati | sa sarvasya hitaprepsuḥ sukhama- tyantamaśnute) || Manusmṛti 5.46; Bhagavadgītā (Bombay) 6.28; कस्यात्यन्तं सुखमुपनतम् (kasyātyantaṃ sukhamupanatam) Meghadūta 111. नायमत्यन्तसंवासो लभ्यते येन केनचित् (nāyamatyantasaṃvāso labhyate yena kenacit) H.4.73.
-tam ind.
1) Exceedingly, excessively, very much, to the highest degree; स्थायीभवति चात्यन्तं रङ्गः शुक्लपटे यथा (sthāyībhavati cātyantaṃ raṅgaḥ śuklapaṭe yathā) Pañcatantra (Bombay) 1.33; स्तनंधयोऽत्यन्तशिशुः स्तनादिव (stanaṃdhayo'tyantaśiśuḥ stanādiva) Mu.4.14. very young.
2) For ever, to the end (of life), through life; अत्यन्तमात्मसटृशेक्षणवल्लभाभिराहो निवत्स्यति (atyantamātmasaṭṛśekṣaṇavallabhābhirāho nivatsyati) Ś1.26 For all time, in perpetuity; सा चात्यन्तमदर्शनं नयनयोर्याता (sā cātyantamadarśanaṃ nayanayoryātā) V.4.9; oft. in comp.; °गता (gatā) See below; प्रियमत्यन्त- विलुप्तदर्शनम् (priyamatyanta- viluptadarśanam) Kumārasambhava 4.2. For ever lost to view; R.14.3;
3) Absolutely, perfectly, completely.
Atyanta (अत्यन्त).—mfn. or adv. n.
(-ntaḥ-ntā-ntaṃ) Much, excessive. E. ati beyond, and anta end or boundary.
Atyanta (अत्यन्त).—i. e. ati-anta, adj., f. tā. 1. Excessive, very large. 2. Endless, perpetual, [Mānavadharmaśāstra] 5, 46; eternal. acc. sing. tam, adv. 1. very much. 2. for ever, [Mānavadharmaśāstra] 9, 202.
Atyanta (अत्यन्त).—[adjective] reaching to the end, uninterrupted, continual, thorough, complete, absolute. ° & [neuter] to the end, through life, for ever, continually, throughout, thoroughly.
1) Atyanta (अत्यन्त):—[=aty-anta] mfn. beyond the proper end or limit
2) [v.s. ...] excessive, very great, very strong
3) [v.s. ...] endless, unbroken, perpetual
4) [v.s. ...] absolute, perfect
Atyanta (अत्यन्त):—I. [tatpurusha compound] m. f. n.
(-ntaḥ-ntā-ntam) 1) Excessive, very much, very far.
2) Complete, thorough.
3) Uninterrupted, continual (in space or time). Ii. Avyayībh.
(-ntam) 1) Excessively.
2) Completely.
3) Always, continually. E. ati (sc. krānta) and anta (in the sense of the accusative).
Atyanta (अत्यन्त):—[atya+nta] (ntaḥ-ntā-ntaṃ) a. Much.
Atyanta (अत्यन्त):—(ati + anta) adj. über das Ende, über die Grenze hinaus reichend:
1) fortwährend, beständig, ununterbrochen: sukhamatyantamaśnute [Manu’s Gesetzbuch 5, 46.] [Bhagavadgītā 6, 28.] [Rāmāyaṇa 3, 22, 29.] [Meghadūta 108.] atyantasaṃyoga [?(Scholiast] = nirantarasaṃbandha) [Pāṇini’s acht Bücher 2, 1, 29. 3, 5.] [Vopadeva’s Grammatik 5, 4.] atyantānusaṃdhāna [Dhūrtasamāgama 85, 8.] ekāntātyantato bhāvāt [SĀṂKHYAK. 1.] —
2) vollständig, vollkommen: trividhaduḥkhātyantanivṛttiḥ [KAPILA] in [Weber’s Indische Studien I, 22, 12]; vgl. atyantābhāva . —
3) übermässig, sehr bedeutend, stark, heftig: duṣkaraṃ kurute tyantaṃ hīno yadanayā nalaḥ [Nalopākhyāna 16, 16.] bhūyo tyantaṃ kopaṃ kariṣyati [Pañcatantra 151, 12.] asti me bhūpatinā sahātyantaṃ (so zu lesen st. sahāntyantaṃ) vairam [255, 25.] atyantavalaḥ [III, 131.] śarīrasya guṇānāṃ ca dūramatyantamantaram [Hitopadeśa I, 43.] atyantabhāva [Dhūrtasamāgama 73, 15.] atyantapīḍana [Hemacandra’s Abhidhānacintāmaṇi 1372.] — atyantam adv. (am Anf. eines comp. ohne Flexionsendung)
1) bis zu Ende, s. atyantagati . —
2) auf immer: svargaṃ gaccheyuratyantaṃ sarve te prapitāmahāḥ [Rāmāyaṇa 1, 43, 20] ( [SCHL.] : in coelum immensum). beständig, in einem fort [Rāmāyaṇa 2, 86, 2.] das ganze Leben hindurch [Chāndogyopaniṣad 2, 23, 2.] [Manu’s Gesetzbuch 9, 202.] [Yājñavalkya’s Gesetzbuch 1, 211.] [Śākuntala 26.] —
3) vollständig, in hohem Grade, überaus, gar sehr: śāntimatyantameti [Kaṭhopaniṣad 1, 17.] [ŚVETĀŚV. Upakośā 4, 11. 14.] [Yāska’s Nirukta 1, 15.] satīṃ tvāmahamatyantaṃ vyavasyāmi [Rāmāyaṇa 2, 12, 71.] (vapaḥ) sthāyi bhavati cātyantaṃ rāgaḥ śuklapaṭe yathā [Pañcatantra 1, 39.] atyantakopana [Amarakoṣa 3, 1, 32.] [Hemacandra’s Abhidhānacintāmaṇi 392.] atyantavimukhe daive [Hitopadeśa I, 124.] atyantaśītala [Scholiast] zu [Śākuntala 86.] [Yāska’s Nirukta 6, 32.]
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Atyanta (अत्यन्त):—, m adv. beständig, ununterbrochen: vyatyayo hyayamatyantaṃ pakṣayoḥ śuklakṛṣṇayoḥ [Spr. 5039.] parīkṣyakāriṇaṃ dhīramatyantaṃ śrīrniṣevate [2758.]
Atyanta (अत्यन्त):——
1) Adj. — a) bis zu Ende während , fortwährend , ununterbrochen [227,19.] — b) vollständig , vollkommen [242,1.] — c) übermässig , sehr bedeutend. —
2) atyantam und atyanta Adv. — a) bis zu Ende , das ganze Leben hindurch , auf immer , fortwährend , beständig [200,30.] — b) vollständig , durchaus. — c) in hohem Grade , überaus [83,16.86,3.26.162,21.175,20,324,31,327,26.] —
3) atyantāya für immer , stets.
Atyanta (अत्यन्त) in the Sanskrit language is related to the Prakrit word: Accaṃta.
Atyanta (in Sanskrit) can be associated with the following Chinese terms:
1) 一切種 [yī qiè zhǒng]: “all kinds”; “all seeds”.
2) 一向 [yī xiàng]: “entirely”.
3) 定 [dìng]: “establish”.
4) 常 [cháng]: “permanent”.
5) 本來 [běn lái]: “original”.
6) 極 [jí]: “very”.
7) 永 [yǒng]: “forever”.
8) 畢竟 [bì jìng]: “absolute”.
9) 究竟 [jiū jìng]: “ultimate”.
Note: atyanta can be alternatively written as: atyantam.
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
Atyaṃta (अत्यंत) [Also spelled atyant]:—(adv and a) very much, much; excessively, exceedingly.
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Kannada-English dictionary
Atyaṃta (ಅತ್ಯಂತ):—
1) [adjective] (the superlative form of the adj. ಅತಿ [ati] meaning 'of very high degree' or 'beyond the proper end or limit, as in) very great or trifling; very high or low; very strong or weak; very good or bad.
2) [adjective] absolute; perfect.
3) [adjective] endless.
4) [adjective] beyond toleration or very comforting.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Atyanta (अत्यन्त):—adj. 1. very (greatly); excessively; 2. extremely; n. extremeness; excess;
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)
Partial matches (+0): A ti, Anta, Ati.
Starts with (+16): Atyamtagami, Atyanta-bhagavad-bhakta, Atyanta-maheshvara, Atyanta-svami-mahabhairava-bhakta, Atyantabhabah, Atyantabhava, Atyantacandramas, Atyantadurgandha, Atyantadurlabha, Atyantaga, Atyantagadha, Atyantagamin, Atyantagata, Atyantagati, Atyantagunin, Atyantakara, Atyantakopana, Atyantanirmala, Atyantanirveda, Atyantanishcala.
Full-text (+118): Atyantabhava, Atyantagamin, Atyantasukumara, Accanta, Atyantaga, Atyantagati, Atyantagata, Atyantika, Atyantasamyoga, Atyantakopana, Atyantam, Atyantina, Atyantasamparka, Atyantashunyata, Atyantavasin, Atyantapidana, Atyantagunin, Atyantashunya, Atyant, Atyantapahnava.
Relevant text
Search found 91 books and stories containing Atyanta, Ati-aṃta, Ati-amta, Ati-anta, Atyamta, Atyaṃta; (plurals include: Atyantas, aṃtas, amtas, antas, Atyamtas, Atyaṃtas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Dictionaries of Indian languages (Kosha)
Page 24 < [Telugu-English-Malayalam (1 volume)]
Page 11 < [Hindi-Bengali-English Volume 3]
Page 42 < [Kannada-English-Malayalam (1 volume)]
Sahitya-kaumudi by Baladeva Vidyabhushana (by Gaurapada Dāsa)
Text 4.1 < [Chapter 4 - First-rate Poetry]
Text 10.196 [Asaṅgati] < [Chapter 10 - Ornaments of Meaning]
Text 4.83 < [Chapter 4 - First-rate Poetry]
Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)
Verse 6.28 < [Chapter 6 - Dhyāna-yoga (Yoga through the Path of Meditation)]
Verse 10.34 < [Chapter 10 - Vibhūti-yoga (appreciating the opulences of the Supreme Lord)]
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
The Non-existence of Time According to the Mahāyāna < [Part 1 - Mahāyānist list of the eighteen special attributes of the Buddha]
The miracle of the multiplication of the Buddhas < [Part 2 - The Eight Recollections according to the Abhidharma]
VII. Why is the Buddha adorned with non-existent marks? < [Part 3 - Possessing a body endowed with the marks]
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 9.202 < [Section XXVI - Disqualifications to Inheritance]
Verse 3.79 < [Section VII - Duties of the Householder]
Verse 2.160 < [Section XXVI - Chastisement of Pupils]