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First, he seems to have taken aninja- as derived from anitya (impermanent), probably through the common Prakritic pronunciation of the latter as anicca (Gandhari anica), assuming loss of nasal and confusion of voiced and unvoiced palatal stops.(101) Secondly, Dharmaraksa appears to have taken the present middle participle ending in -mana as manas (mind, thought).
In characterizing two of the three marks of existence, anitya (impermanence) and anatman (lacking a self or independent nature), the Buddha implied that the ultimate truth is that everything is empty, for whatever is impermanent or lacks self (independent nature) is empty.
Does the author think she could infer that sound (sabda) is evanescent (anitya) from the fact that it is audible (sravana)?