āneñj(y)a, an°, qq.v. The nasalless ānijya occurs without
v.l. only once and may be an accidental corruption
(anusvāra omitted); but see § 2.73. The omission of y
after j is called ‘une orthographe prâcritisante’ by Senart,
Mv i.399; at any rate it occurs frequently in the mss.
In Pali the same word is written ānejja, ānañja, āneñja,
and with short initial a- (stigmatized as wrong reading in
CPD); forms with i in the penult are very rare in Pali,
but CPD records aniñja-ppatta once; this surely cannot
be separated from the common āneñja- (ānejja-, ānañja-)-
ppatta. BHS has no ānañj- or ānejj-, which are not in-
frequent in Pali. The wild variety of spellings in Pali
itself shows that it early became an obscure word in the
tradition. BHS occurrences of the spelling aniñjya include
SP 161.10; Mvy 554, Śikṣ 237.1 (and 223.3, 4 in the ms.);
perhaps Mv i.133.13 (Senart āniñjya, em., mss. mostly
anīca [not low?], one aniṃca, perhaps intending aniñj[y]a);
either an- or ān- (uncertain because of saṃdhi) Mv i.228.11,
15; 229.6; ii.132.15 (here v.l. °nijya-). For examples of
the other spellings see s.vv. There seems to be no difference
in mg. between the various spellings; any of them may
be an adj., immobile, immovable, or a nt. n., immovability.
As adj., āniṃjehi vihārehi Mv i.34.11; ii.419.11, in im-
movable conditions; ep. of citta Mv i.133.13 (see above
on form); oftener °niñjyaprāpta, of citta, LV 344.6; Mv
i.228.11, 15; 229.6; ii.132.15; aniñja-prāpta, of citta, SP
5.10; aniñjya-bhūta, of citta, SP 161.10; ānijyāṃ śāntim
Av ii.199.5; aniñjyo (ŚsP aniñjo) nāma samādhiḥ Mvy
554; ŚsP 1418.22; virajasko (a)neñjyaś ca Mmk 476.14;
clearly noun, āniñjyam Mvy 6387 = Tib. mi gyo ba,
not moving; doubtless noun also in cpds. with -prāpta
(Pali -ppatta) and -bhūta, above; apparently primarily
adj. as third of a triad, the first two members of which
are puṇya and apuṇya, or kuśala and akuśala; all three
are applied to deeds (karman), or the performance or
accumulation thereof (abhisaṃskāra, q.v.), or the under-
lying conditions (saṃskāra; cf. Śāl 81.5, abhisaṃskārār-
thena saṃskārāḥ), or finally the states of existence (dharmāḥ)
to which such various acts lead as fruit. The first two,
meritorious and demeritorious, relate to good and bad
deeds as leading to rebirth in the kāmāvacara and (only
good deeds) in the rūpāvacara states, or to these resulting
states; the word aniñj(y)a, aneñj(y)a, or ā°, refers to
deeds leading to rebirth in the arūpāvacara states, or
to those states themselves (the dhyāna states), cf. Bbh
90.16 āniñjya-caturtha-dhyāna-vihāraḥ; on the subject
in Pali see Warren, B. in Tr. 179 f. (from Vism.), and in
general La Vallée-Poussin, note on MadhK 334.8; a good
Pali passage is DN iii.217.25 tayo saṃkhārā, puññābhisaṃ-
khāro, apuññā°, ānañjā° (see Comm. iii.998.29). In BHS,
Śāl 82.3--4 (cited Śikṣ 222.11--223.1) evam avidyāyāṃ
satyāṃ trividhāḥ saṃskārā abhinivartante, puṇyopagā
apuṇyo° āneñjyo° (Śikṣ āniñjyo°); Dbh 48.7 puṇyā-
puṇyāneñjyān abhisaṃskārān; karmāṇi kuśalākuśalāneñ-
jāni MadhK 334.7-8 (cf. 543.1 with note); (dharmāḥ)
kuśalā vā 'kuśalā vā aniñjyā vā Śikṣ 237.1.