atha

atha ind. An auspicious and inceptive particle; it serves to introduce a remark, a question, an affirmation, &c. and corresponds to,

1 After.

2 And.

3 Now, (inceptive or premising.)

4 What, (interrogatively.)

5 All, (comprehensively.)

6 Therefore, thus, further, moreover. &c. It also implies doubt or command, and is frequently redundant.

E. artha to ask, ḍa affix, and ra is dropped, also atho.

atha athau conj. An auspicious and
inceptive particle.

atha ind. An inceptive and auspicious particle. It serves to

introduce the beginning of a work, a chapter, a sentence

and with respect to the latter may imply doubt or inter-

rogation or may serve as a conjunctive or disjunctive par-

ticle. It may be accompanied by those particles or words

which themselves are used in the same sense, giving them

greater emphasis, especially by u, atas, anantaram, kim,

tu, punar, vā, kimu, api. Without or with these particles

atha corresponds therefore with: ¹ Now (inceptive or pre-

mising); in the same sense but with greater emphasis atho

(atha and u), athātas, athānantaram. ² Why? what? (in-

terrogatively and doubtingly); (likewise athavā.) ³ How

else? certainly; (in the same sense athakim.) ⁴ But, on the

contrary; (in the same sense atha tu, atha punar.) ⁵ Or, or

rather; (likewise athavā, athavāpi, athāpi vā &c.) ⁶ More-

over, so much the more, therefore, thus; (likewise athaca,

athāpi, atho api, atha kimu.) In the Vedas there occurs

also the protracted form athā which seems to be the more

original one; (cf. tathā and yathā). E. According to the native

authorities from arth, kṛt aff. ḍa with r being dropped;

but it is more probably derived from a, the pron. theme

which is considered as a substitute for idam (pointing to

what follows), taddh. aff. tha.

atha a + tha (probably for athā, Ved.

cf. idam), adv. 1. Then, Nal. 17, 35.

2. Now, at the beginning of works and

parts of works. 3. But, Nal. 22, 13.

4. In conditional sentences: If, atha

tān nānu gacchāmi gamiṣyāmi ya-

makṣayam, ‘if I do not follow them,

I shall go to the house of death,’ Rām.

2, 60, 3. — With following u, (atho): 1.

afterwards, then, Chr. 56, 11. 2.

and, Man. 2, 430. 3. even, Chr. 3, 1;

and 23, 28. — With following api, ne-

vertheless, Rām. 2, 29, 7. — With fol-

lowing vā: 1. or also, or, Man. 2, 219.

Pañc. i, d. 399, vātha instead of vā-

tha vā (cf. Pañc. iii, d. 36. atho vā,

Man. 3, 202). 2. or even, Bhartṛ. 2,

10. 3. but no, Śāk. 60, 18. 4. it is

particularly used to introduce sen-

tences: for, Pañc. 26, 14. — With fol-

lowing kim: yes, well (in dialogue, cf.

). — Cf. Lat. at.

atha atha or Ved. athā, ind. (probably fr.

pronom. base a), an auspicious an inceptive particle,

often not easily expressed in English; now; then;

moreover; rather; certainly; but; else; what? how

else ? &c. —Atha-kim, ind. how else? what else?

certainly, assuredly, sure enough. —Atha-kimu, ind.

how much more; so much the more. —Atha-ca, ind.

moreover, and likewise. —Atha-tu, ind. but, on the

contrary. —Atha-vā, ind. or; (when repeated) either

or; or rather; or perhaps; what? is it not so? &c.

—Athavāpi (°vā-api), ind. or, rather. —Athātas

(°tha-at°), ind. now. —Athānantaram (°tha-an°),

ind. now. —Athāpi (°tha-api), ind. so much the

more; moreover; therefore; thus.

átha (áthā, 248a), adv. expresses a sequence, temporal or resultant: then; so; so then; accordingly; thereupon;

—1. temporal: e. g. áti drava, áthā…úpehi, run past, and then go unto…, 83¹⁸; in apodosis after yadā́, 84^{5, 6, 7}, 96²²;

—2. resultant: e. g. marúdbhiḥ sakhyáṃ te astu, átha jayāsi, make friends with the Maruts, and then (if thou dost) thou shalt conquer, 82²N.;

—3. very frequent as a simple continuative: now; so; then; usually at beginning of sentence (e. g. 20¹) or śloka (e. g. 2⁶); sometimes within the śloka (e. g. 3¹⁴); exceptionally at the end, 13⁹; at beginning of section or book, now, 98¹⁶; here beginneth (cf. íti), 1¹; sometimes much attenuated in meaning; often almost equivalent to a capital letter, to mark the beginning of a new clause, e. g. 94¹⁸; connecting parts of sentence, 4¹¹;

—4. pleonastically w. tatas, 13⁹; mere verse-filler, 10¹⁹;

—5. átho, i. e. átha u, and also, 90¹⁶;

—6. serving as a point d'appui for an enclitic, which may thus precede its word: e. g. devo, ‘tha vā yakṣas, a god or a Yaksha, instead of devo, yakṣo vā, 8¹⁸; so 2¹²; in this use, vā: atha vā:: que: atque; cf. 27²¹; cf. vā;

—7. atha vā, or rather, 26⁷N. [pron. root a, 1101, 502; later form of ádhā (which is more common in the Veda): cf. Lat. at, ‘then, further, but.’]

atha (Ved. athā) ind. [arth-ḍa, pṛṣoda° ralopaḥ Tv.]

1 A particle used at the beginning (of works) mostly as a (pb) sign of auspiciousness, and translated by ‘here,’ ‘now’ (begins) (maṃgala, āraṃbha, adhikāra). (Properly speaking ‘auspiciousness’ or maṃgala is not the sense of atha, but the very utterance or hearing of the word is considered to be indicative of auspiciousness, as the word is supposed to have emanated from the throat of Brahmā: oṃkāraścātha śabdaśca dvāvetau brahmaṇaḥ purā . kaṃṭhaṃ bhittvā viniryātau tena māṃgalikāvubhau .. and therefore we find in Śaṅkara Bhāṣya arthāṃtaraprayuktaḥ athaśabdaḥ śrutyā maṃgalamāracayati); atha nirvacanaṃ; atha yogānuśāsanaṃ; athedaṃprārabhyate dvitīyaṃ taṃtraṃ Pt. 2. (usually followed by iti at the end, iti prathamoṃkaḥ here ends &c.).

2 Then, afterwards (ānaṃtarya) atha prajānāmadhipaḥ prabhāte vanāya dhenuṃ mumoca R. 2. 1; often as a correlative of yadi or cet; na cenmunikumāroyaṃ atha kosya vyapadeśaḥ Ś. 7; muhūrtādupari upādhyāyaścedāgacchet atha tvaṃ chaṃdo 'dhīṣva P. III. 3. 9. Sk.

3 If, supposing, now if, in case, but if (pakṣāṃtara); atha kautukamāvedayāmi K. 144, Ś. 5. 27; atha maraṇamavaśyameva jaṃtoḥ kimiti mudhā malinaṃ yaśaḥ kurudhve Ve. 3. 4; atha gṛhṇāti Ś. 7; Ku. 5. 45; Mu. 3. 25; Ki. 1. 44; atha cāstamitā tvamātmanā R. 8. 51 while, but, on the other hand; oft. followed by tataḥ or tathāpi, Bg. 12. 9, 11; 2. 26; atha cet but if Bg. 2. 33; 18. 58.

4 And, so also, as also, likewise (samuccaya); gaṇitamatha kalāṃ vaiśikīṃ Mk. 1. 3; Ms. 2. 1. 31; bhīmo' thārjunaḥ G. M.

5 Used in asking or introducing questions (praśna), oft. with the interrogative word itself; atha sā tatrabhavatī kimākhyasya rājarṣeḥ patnī Ś. 7; arthavān khalu me rājaśabdaḥ . atha bhagavām̐llokānugrahāya kuśalī kāśyapaḥ Ś. 5; atha śaknoṣi bhoktuṃ G. M.; athātrabhavatī kathamitthaṃbhūtā M. 5; Bg. 3. 36; atha bhavaṃtamaṃtareṇa kīdṛśo 'syā dṛṣṭirāgaḥ Ś. 2; atha māṭhavyaṃ prati kimevaṃ prayuktaṃ Ś. 6 (atha may in these two sentences mean ‘but’).

6 Totality, entirety (kārtsnya); atha dharmaṃ vyākhyāsyāmaḥ G. M. we shall explain the whole dharma (dharma in all its details.).

7 Doubt, uncertainty (saṃśaya, vikalpa); śabdonityo 'thānityaḥ G. M. The senses of atha usually given by lexicographers are:

— athotha syātāṃ samuccaye . maṃgale saṃśayāraṃbhādhikārānaṃtareṣu ca . anvādeśe pratijñāyāṃ praśnasākalyayorapi .. Some of these senses are indentical with those in (1), while some are not in general use.

Comp.

— api moreover, and again (pb) &c. (= atha in most cases); °ca likewise, also.

— kiṃ what else, yes, exactly so, quite so, certainly; sarvathā apsaraḥsaṃbhavaiṣā . atha kiṃ Ś. 1; api vṛṣalamanuraktāḥ prakṛtayaḥ atha kiṃ Mu. 1.

— vā

1 or (used like the English disjunctive conjunction ‘or’ and occupying the same place); vyavahāraṃ parijñāya vadhyaḥ pūjyo' thavā bhavet H. 1. 58; samastairathavā pṛthak Ms. 7. 198; athavā-athavā either-or; vātha is often used in the same sense with vā; kārtike vātha caitre vā Pt. 3. 38; Ms. 7. 182; athāpi vā also used in the same sense; etadeva vrataṃ kuryuścāṃdrāyaṇamathāpi vā 11. 118; 8. 287.

2 or rather, or why, or perhaps, is it not so (correcting or modifying a previous statement); why should there be any thought or hesitation about it, or it is no wonder; api nāma kulapateriyamasavarṇakṣetrasaṃbhavā syāt . athavā kṛtaṃ saṃdehena Ś. 1., 1. 16; gamiṣyāmyupahāsyatāṃ… athavā kṛtavāgdvāre vaṃśe 'smin R. 1. 3-4; athavā mṛduvastu hiṃsituṃ 8. 45; dīrye kiṃ na sahasradhāhamathavā rāmeṇa kiṃ duṣkaraṃ U. 6. 40; adhodho gaṃgeyaṃ padamupagatā stokamathavā . vivekabhraṣṭānāṃ bhavati vinipātaḥ śatamukhaḥ Bh. 2. 10.

átha adv. then, now; therefore, accordingly; further, also; however, but (often merely expletive). At the beginning of books or sections of books = now beginneth (opp. iti q.v.). Often followed by atas (athātas), api (athāpi), u (atho), gha, tu, punar, etc. — atha vā (r. atha alone or vātha) or, or rather, but, however, or if, even. atha vā—atha vā either or. atha kim how else?, i.e. of course. atha kimu so much the more.

atha á-tha, ad. then, thereupon; now, here
begins (at bg. of works or sections, cp. iti); now,
so, then (at bg. of sentences); but, however,
and yet; if; then, corr. to yadā; often strengthened
by atas, apī, ca, tu, punar; sts. mere
verse-filler; atha vā, or, or else, or rather (giving
another explanation); however; even; repeated:
either — or; atha kim, what else ? =
certainly; atha kimu, to say nothing of —.

átha or áthā (or Ved. áthā), ind. (probably fr. pronom. base a) an auspicious and inceptive particle (not easily expressed in English), now

then

moreover

rather

certainly

but

else

what? how else? &c.

atha ind. An auspicious and inceptive particle; it serves to introduce
a remark, a question, an affirmation, &c. and corresponds to.

1.
After.

2. And

3. Now, (inceptive or premising)

4. What, (inter-
rogatively)

5. All, (comprehensively)

6. Therefore, thus, further,
moreover, &c. It also implies doubt or command, and is frequently
redundant.

E. artha to ask, ḍa affix, and ra is dropped, also atho.

atha (Ved. athā) ind. [arth-ḍa, pṛṣoda˚ ralopaḥ Tv.] A particle used at the beginning (of works) mostly as a sign of auspiciousness, and translated by 'here', 'now' (begins) (maṅgala, ārambha, adhikāra) (Properly speaking 'auspiciousness' or maṅgala is not the sense of atha, but the very utterance or hearing of the word is considered to be indicative of auspiciousness, as the word is supposed to have emanated from the throat of Brahmā oṃkāraścāthaśabdaśca dvāvetau brahmaṇaḥ purā | kaṇṭhaṃ bhittvā viniryātau tena māṅgalikāvubhau || and therefore we find in Śāṅkara Bhāṣya arthāntaraprayuktaḥ athaśabdaḥ śrutyā maṅgalamāracayati); atha nirvacanam; atha yogānuśāsanam; athedaṃ prārabhyate dvitīyaṃ tantram Pt.2. (usually followed by iti at the end, iti prathamo'ṅkaḥ here ends &c.). -2 Then, afterwards (ānantarya) atha prajānāmadhipaḥ prabhāte R.2.1; often as a correlative of yadi or cet; na cenmunikumāro'yaṃ atha ko'sya vyapadeśaḥ Ś.7; muhūrtādupari upādhyāya- ścedāgacchet atha tvaṃ chando'dhīṣva P.III.3.9. Sk. -3 If, supposing, now if, in case, but if (pakṣāntara); atha kautuka- māvedayāmi K.144, atha tu vetsi śuci vratamātmanaḥ patikule tava dāsyamapi kṣamam || Ś.5.27; atha maraṇamavaśyameva jantoḥ kimiti mudhā malinaṃ yaśaḥ kurudhve Ve.3.6. atha gṛhṇāti Ś.7; Ku.5.45; Mu.3.25; Ki.1.44; atha cāstamitā tvamātmanā R.8.51 while, but, on the other hand; oft followed by tataḥ or tathāpi, Bg.2.26;12.9,11; atha cet but if Bg.2. 33;18.58. -4 And, so also, likewise (samuccaya); gaṇitamatha kalāṃ vaiśikīm Mk.1. mātṛṣvasā mātulāni śvaśrūratha pitṛṣvasā | saṃpūjyā gurupatnīvat samāstā gurubhāryayā || Ms.2.1.31; bhīmo'thārjunaḥ G.M. -5 Used in asking or introducing questions (praśna) oft. with the interrogative word itself; atha sā tatrabhavatī kimākhyamya rājarṣeḥ patnī Ś.7; arthavān khalu me rājaśabdaḥ | atha bhagavāँllokānugrahāya kuśalī kāśyapaḥ Ś.5; atha śaknoṣi bhoktum G. M.; athātrabhavati kathamitthaṃbhūtā M.5; atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ | Bg.3.36; atha bhavantamantareṇa kīdṛśo'syā dṛṣṭirāgaḥ Ś.2; atha māḍavyaṃ prati kimevaṃ prayuktam Ś.6 (atha may in these two sentences mean 'but'). -6 Totality, entirety (kārtsnya); atha dharmaṃ vyākhyāsyāmaḥ G. M. we shall explain the whole dharma (dharma in all its details.) Śi;7.75. -7 Doubt, uncertainty (saṃśaya, vikalpa); śabdo nityo 'thānityaḥ G. M. The senses of atha usually given by lexicographers are :-atho'tha syātāṃ samuccaye | maṅgale saṃśayārambhā- dhikārānantareṣu ca | anvādeśe pratijñāyāṃ praśnasākalyayorapi || Some of these senses are indentical with those in (1), while some are not in general use. -Comp. -ataḥ -anantaram now, therefore; athā'to dharmajijñāsā Ms.1.1.1. -api moreover, and again &c. (= atha in most cases); ˚ca likewise, also. -kim what else, yes, exactly so, quite so, certainly; sarvathā apsaraḥsaṃbhavaiṣā | atha kim Ś.1; api vṛṣalamanuraktāḥ prakṛtayaḥ atha kim Mu.1. -kimu how much more, so much more. -tu but, on the contrary. atha tu vetsi śuci vratamātmanaḥ | Ś.5.27. -vā 1 or (used like the English disjunctive conjunction 'or' and occupying the same place); vyavahāraṃ parijñāya vadhyaḥ pūjyo'thavā bhavet H.1.55; samastairathavā pṛthak Ms.7.198; athavā-athavā either-or; vātha is often used in the same sense with vā; kārtike vātha caitre vā Pt.3.38; sāmnā dānena bhedena samastairathavā pṛthak | vijetuṃ prayatetārīnna yuddhena kadācana || Ms.7.182; athāpi vā also used in the same sense; etadeva vrataṃ kuryu- ścāndrāyaṇamathāpi vā 11.117;8.287. -2 or rather, or why, or perhaps, is it not so (correcting or modifying a previous statement); why should there be any thought or hesitation about it, or it is no wonder; api nāma kulapateriyamasavarṇakṣetrasaṃbhavā syāt | athavā kṛtaṃ sandehena Ś.1.,1.16; gamiṣyāmyupahāsyatām...athavā kṛtavāgdvāre vaṃśe'smin R.1.3-4; athavā mṛdu vastu hiṃsitum R.8.45.; dīrye kiṃ na sahasradhāhamathavā rāmeṇa kiṃ duṣkaram U.6.40; adhodho gaṅgeyaṃ padamupagatā stokamathavā | vivekabhraṣṭānāṃ bhavati vinipātaḥ śatamukhaḥ Bh.2.10.

atha atha adv. et conj. (sfx. tha) mais; ensuite, dès lors, c'est pourquoi, et, aussi.

Souvent explétif au commencement ou dans l'intérieur de la phrase; il répond à . II se place avant une citation et, avec iti, forme une sorte de guillemets. On le place aussi en tête des chants ou des chapitres pour en annoncer le titre;

lat. at.

athavā (vā) ou; soit.

atho (sfx. u) de plus, en outre.

atha conj. d'abord (énumérations); et maintenant (au début d'un texte ou d'une division de texte; après digression); même; mais, par contre; si, mais si (par ellipse de yadi); et, et encore; atho ensuite, et aussi; athavā (parfois atha seul) ou, ou aussi, ou plutôt (au contraire), car; atho vā id.; athavā... athavā ou...ou; atha kim comment en serait-il autrement ? certainement.

átha (von 2. a b. Die Dehnung [athā] im Veda unterliegt den allgemeinen Gesetzen der Pluti und kann keinen Schluss auf eine ursprünglichere Form athā unterstützen) indecl. gaṇa cādi und svarādi .

1) sodann, alsdann, darauf: yùkṣvā harī̀ athā̂ na indra somayā gìrāmupâśrutiṃ cara ṚV. 1, 10, 3. 54, 9. u. s. w. teṣāmājiṃ yatāmabhisṛṣṭānāṃ vāyurmukhaṃ prathamaḥ pratyapadyatāthendro 'tha mitrāvaruṇāvathāśvinau AIT. BR. 2, 25. ŚAT. BR. 1, 1, 1, 22. u. s. w. agre zuerst — atha BṚH. ĀR. UP. 1, 4, 1. ādau - atha VOP. 25, 32. nūnamatha jetzt sogleich ṚV. 6, 46, 15. Im Nachsatz nach einem Relativum, einer Temporal- oder einer Conditional-Partikel (yadā, ced) im Vordersatz: ya eṣo 'ntarhṛdaya ākāśo 'thainayoretadannaṃ ya eṣo 'ntarhṛdaye lohitapiṇḍo 'thainayoretatprāvaraṇaṃ yadetadantarhṛdaye jālakamivāthainayoreṣā sṛtiḥ saṃcaraṇī BṚH. ĀR. UP. 4, 2, 3. śṛ̀taṃ yàdā karâsi jātavèdo 'thêmenàṃ parî dattātpìtṛbhyâḥ ṚV. 10, 16, 2. yadā vai dvau saṃrabhete atha tadvīryaṃ bhavati ŚAT. BR. 1, 1, 1, 22. 8, 1, 3. yadā hyeva śraddhatte 'tha dakṣiṇāṃ dadāti BṚH. ĀR. UP. 3, 9, 21. upādhyāyaścedāgacchati atha tvaṃ chando 'dhīṣva P. 3, 3, 8, Sch. 9, Sch. VOP. 25, 7. na cenmunikumāro 'yamatha ko 'sya vyapadeśaḥ ŚĀK. 104, 15. Führt eine Erzählung oder eine Darstellung weiter fort, oft die Sätze nur äusserlich an einander reihend. In der Prosa steht atha am Anfange des Satzes (NIR. 2, 2. u.s.w. HIT. 8, 14. 9, 4. 14. 14, 12. 17, 4. 18, 8. 20, 12. 21, 7. u. s. w.), in der gebundenen Rede dagegen bald am Anfange ( N. 1, 11. 24. 2, 27. 3, 19. 5, 1. 13, 2. 16, 31. 23, 12. VIŚV. 7, 3. DAŚ. 2, 27. RAGH. 12, 12. VID. 18. 138. u.s.w.), bald in der Mitte (N. 5, 11. 9, 7. 17. 11, 15. 12, 66. 75. R. 1, 2, 27. VIŚV. 5, 13. RAGH. 12, 40. VID. 153. u. s. w.), ausnahmsweise sogar am Ende ( N. 5, 9.) des Śloka. Die Bedeutung ist oft so abgeschwächt, dass ein alsdann, hierauf in der Uebersetzung zu stark sein würde. Wie atha reiht auch athāpi Sätze an einander, NIR. 2, 2. u. s. w. In dieser Weise wird atha im Veda noch nicht gebraucht, wie schon daraus erhellt, dass im ganzen ṚV. nur 3 Ṛc mit atha beginnen und zwar solche, die in dem engern Verband einer Strophe, eines Tṛca, mit dem Vorangehenden stehen, 1, 4, 3. 26, 9. 75, 2. Nach tataḥ erscheint atha Öfters pleonastisch: tataḥ saṃkīrtyamāneṣu rājñāṃ nāmasu bhārata . dadarśa bhaimī puruṣānpañca tulyākṛtīnatha .. N. 5, 9. 17, 34. HIḌ. 1, 21. VIŚV. 15, 9. ferner nach paścāt INDR. 1, 18. und nach einem gerund.: tasminyāvatsaṃpātamuṣitvāthaitamadhvānaṃ punarnivartante CHĀND. UP. 5, 10, 5. N. 1, 25. 3, 1. 5, 10. 11, 27. 12, 49. 82. 21, 17. BRĀHMAṆ. 3, 21. R. 1, 1, 21. Nicht selten reiht atha nur einzelne Theile des Satzes an einander: so auch, ferner, und: asî sàtya ṛ̂ṇàyāvānêdyò 'syā dhìyaḥ prā̂vìtāthā̀ vṛṣā̂ gàṇaḥ ṚV. 1, 87, 4. 136, 1. 2. 2, 38, 1. mātṛṣvasā mātulānī śvaśrūratha pitṛṣvasā M. 2, 131. 189. 3, 268. 12, 10. VIŚV. 6, 9. 11. 15, 21. N. 2, 3. BRĀHMAṆ. 2, 3.

— 2) so - denn, so, darum: upà kāmā̂ntsasṛ̀jmahe 'thā̂ no 'vìtā bhâva ṚV. 1, 81, 8. àkàlpa indrâ pratìmānàmojàsāthā̀ janā̀ vi hvâyante siṣā̀savâḥ 102, 6. 114, 9.

— 3) am Anfange eines Werkes oder Abschnittes vor dem Titel oder dem zu besprechenden Gegenstande: jetzt, von hier an (sc. beginnt), im Gegensatz zu dem in derselben Verbindung am Ende eines Werkes oder Abschnittes stehenden iti so, wie eben (sc. lautet): ityadhidaivatamathādhibhūtam BṚH. ĀR. UP. 3, 7, 14. atha nirvacanam NIR. 2, 1. Dieselbe Bedeutung hat athātaḥ (atha + atas) 7, 1. athātaḥ - vyākhyāsyāmaḥ am Anf. der Adhyāya's im SUŚR. In den indischen Wörterbüchern beginnt mit atha stets ein neuer Artikel: tvantāthādi na pūrvabhāk was tu nach sich oder atha vor sich hat nimmt keinen Theil am Vorangehenden AK. Einleit. tvantāthādī na pūrvagau H. 23.

— 4) aber, dagegen: yatra svaḥ pāṇirna vinirjñāyate 'tha yatra vāguccaratyupaiva tatra nyeti BṚH. ĀR. UP. 4, 3, 5. 2, 3. 1, 3, 18. atha yaḥ prāṇī aprāṇī ca kathaṃ tatra bhavitavyam PAT. zu P. 8, 3, 72. M. 8, 202. atha yo 'sau tṛtīyo vaḥ sa kutaḥ kasya vā punaḥ N. 22, 10. bhuktavatsvatha vipreṣu M. 3, 116. ādadītātha ṣaḍbhāgam 7, 131. anyaḥ kṛṣṇājinaṃ prādādyajñasūtramathāparaḥ R. 1, 4, 19. atha ced wenn aber BHAG. 2, 33. 18, 58. Sehr häufig in einem Fragesatze: atha dvitīyaṃ pratyayagrahaṇaṃ kimartham PAT. zu P. 1, 1, 62. atha kena prayukto 'yaṃ pāpaṃ carati pūruṣaḥ BHAG. 3, 36. anugṛhīto 'hamanayā maghavataḥ saṃbhāvanayā . atha māṭhavyaṃ prati bhavatā kimevaṃ prayuktam ŚĀK. 95, 13. 64, 3. 104, 17. ohne ein anderes, die Frage andeutendes Wort: arthavānakhalu me rājaśabdaḥ . atha bhagavāllom̐kānugrahāya kuśalī kāśyapaḥ ŚĀK. 64, 21. atha jānāti vārṣṇeyaḥ kva nu rājā nalo gataḥ N. 22, 13. VIKR. 78, 9.

— 5) wenn aber, wenn dagegen (also zwei Conditionalsätze mit einander verbindend): yadi lopo 'nuvartate tato yiśabdaḥ . atha nivṛttaṃ tato (hiermit beginnt der Nachsatz) yakāraḥ PAT. zu P. 6, 4, 159. 7, 1, 30. yadi tvaṃ rāvaṇaḥ svayam . saṃtāpayasi māṃ bhūyaḥ saṃtaptāṃ tanna śobhanam .. atha rāmasya dūtastvamāgato bhadramastu te R. 5, 31, 35. atha tānnānugacchāmi gamiṣyāmi yamakṣayam wenn ich ihnen nicht folge, werde ich zu Yama's Wohnung gehen 2, 60, 3. 106, 20. atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram . abhyāsayogena tato māmicchāptum BHAG. 12, 9. 11. atha gṛhṇāti wenn er es aber anfasst? ŚĀK. 105, 22. HIT. III, 139. RAGH. 2, 49. Bisweilen ist atha noch von tu oder punar begleitet: yadi yathā vadati kṣitipastathā tvamasi kiṃ piturutkalayā tvayā . atha tu (v. l. ca) vetsi śuci vratamātmanaḥ patikule tava dāsyamapi kṣamam ŚĀK. 123. atha punaḥ pūrvavṛttāntamanyasaṅgādvismṛto bhavān . tatkathamadharmabhīrordāraparityāgaḥ 71, 3, v. l. atha ca aber auch wenn — tathāpi BHAG. 2, 26.

— 6) bisweilen scheint atha in der That nur zur Completirung des Verses da zu stehen, so z. B. . 9, 128. N. 4, 13. Die indischen Lexicographen ertheilen atha und dem u. 7,a. zu besprechenden atho folgende Bedeutungen:

a) maṅgale,

b) anantare,

c) ārambhe,

d) praśne,

e) kārtsnye oder sākalye AK. 3, 4, 32, (COL. 28,) 8. H. an. 7, 27. 28. MED. avy. 35.

— f) saṃśaye,

g) adhikāre,

h) samuccaye H. an. MED.

— i) vikalpe (d. i. atha vā) MED.

— k) anvādeśe,

l) pratijñāyām (d. i. atha kim) H. an.

— 7) atha verbindet sich auf verschiedene Weise mit andern Partikeln; besondere Beachtung verdienen:

a) átho d. i. atha + u (ṚV. Padap. atho iti), im Wesentlichen gleichbedeutend mit atha .

α) sodann, darauf: bhagâvatī̀ hi bhū̀yā athô vàyaṃ bhagâvantaḥ syāma ṚV. 1, 164, 40. śìvo bhū̀tvā mahyâmagnè athô sīda śìvastvam VS. 12, 17. annādvai prajāḥ prajāyante . yāḥ kāśca pṛthivīṃ śritāḥ . atho annenaiva jīvanti . athainadapiyantyantataḥ . TAITT. UP. 2, 2. praveśayāmāsuratho puraṃdaraniveśanam INDR. 3, 2. SUND. 1, 12. R. 3, 22, 34. yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi zuerst in dir, sodann in mir BHAG. 4, 35. hatastvaṃ prāpsyasi svargaṃ jīvangṛhamatho yaśaḥ PAÑCAT. IV, 73. atho yasya svaṃ bhavati bhavati hāsya svam BṚH. ĀR. UP. 1, 3, 25. ābhyāṃ chando 'dhītamatho ābhyāṃ vyākaraṇamadhīyate P. 2, 4, 32, Sch. 33, Sch. PAT. zu P. 8, 1, 26. und so, eben so, und auch: yùvaṃ hâ stho bhìṣajā̂ bheṣàjebhìrathô ha stho rathyā̀3^\ rathyêbhiḥ . athô ha kṣàtramadhî dhattha u.s.w. ṚV. 1, 157, 6. indrâṃ mìtraṃ varûṇamàgnimā̂hùrathô dìvyaḥ sa sûpàrṇaḥ 164, 46. 191, 1. 2. 10, 85, 2. VS. 11, 82. 12, 97. 23, 60. AV. 6, 138, 2. AIT. BR. 2, 35 (s. u. aṇiman). tadviditādatho aviditādadhi KENOP. 3. striyo ratnānyatho vidyā dharmaḥ M. 2, 240. 3, 161. BRĀHMAṆ. 1, 31. ŚRUT. 35. Nach tataḥ N. 17, 34. atho api ŚAT. BR. 1, 1, 3, 3. yadi - atho api 3, 3, 20. u. s. w.

— β) und doch: atrā̂ yùktô 'vasā̀tārâmicchā̀dathò ayûktaṃ yunajadvavànvān ṚV. 10, 27, 9.

— γ) und darum, darum: vātò vi vātyàgramit . athò indrā̂yà pātâve sùnu ṚV. 1, 28, 6.

— δ) in den ind. Wörterb. = atha 3. AK. 1, 1, 7, 18. 2, 1, 6. TRIK. 2, 4, 11. 7, 11.

— ε) atho vā = atha vā (s. u. b.) oder auch: rājatairbhājanaiḥ - atho vā rājatānvitaiḥ M. 3, 202.

— b) atha vā (athavā)

α) oder auch, oder: dṛṣṭapūrvātha vā śrutā N. 1, 13. 24, 4. muṇḍo vā jaṭilo vā syādatha vā syācchikhajaṭaḥ M. 2, 219. samastairatha vā pṛthak 7, 198. 8, 240. 274. 402. 9, 283. 11, 114. R. 2, 75, 14. 5, 31, 41. HIT. I, 51. atha vā - atha vā entweder - oder BRĀHMAṆ. 3, 13. 14. na - atha vā weder - noch: na nṛtyedatha vā gāyet M. 4, 64. nāyaṃ pratibalaḥ - atha vā sarvarākṣasāḥ HIḌ. 3, 8. auch mit wiederholter Negation: naiva krodhaṃ gamiṣyāmi na ca vakṣye kathaṃ ca na . atha vā nocchvasiṣyāmi saṃvatsaraśatānyapi VIŚV. 14, 18. getrennt: phālgunaṃ vātha caitraṃ vā māsau prati M. 7, 182. kārttike vātha caitre vā PAÑCAT. III, 36. vyasane vātha kṛcchre vā bhaye vā jīvitāntake R. 4, 6, 10. das 2te vā fehlt: yena syāllaghutā vātha (vā gehört zu laghutā) pīḍā PAÑCAT. I, 399. athāpi vā dass.: samutthānavyayaṃ dāpyaḥ sarvadaṇḍamathāpi vā M. 8, 287. etadeva vrataṃ kuryuḥ - cāndrāyaṇamathāpi vā 11, 117. YĀJÑ. 1, 143. mitrādathāpyamitrādvā 7, 207. = atha vāpi HIḌ. 4, 53. BHAG. 11, 42. = vāpyatha R. 6, 101, 24 : na hi rāmaṃ tadā kaścit - anunetumatho vaktuṃ draṣṭuṃ vāpyatha śaknuvan .

— β) durch atha vā mit darauf folgender Angabe des wahren Sachverhältnisses weist der Sprechende eine Behauptung, einen Vorsatz, eine Frage, ein Bedenken, die er so eben selbst ausgesprochen, als unstatthaft zurück. In der Uebersetzung können wir ein solches atha vā durch was rede (frage) ich? es verhält sich vielmehr so umschreiben: idānīmeva dharmāsanādutthitasya punaruparodhakāri kaṇvaśiṣyāgamanamasmai notsahe niveditum . atha vā (aber doch, denn) aviśrāmo 'yaṃ lokatantrādhikāraḥ ŚĀK. 60, 18. 27, 17. 18. 104. tadanveṣaṇāya yatiṣye . atha vā avaśyameva mādhavaseno mayā pūjyena mocayitavyaḥ MĀLAV. 9, 4. PAÑCAT. 21, 4. ŚĀK. 104, 22. kutaḥ phalamihāsya . (wie kann dies hier einen Erfolg haben?) atha vā bhavitavyānāṃ dvārāṇi bhavanti sarvatra 15. 11, 10. 11. 17, 14. 33, 13. 41, 17. 60, 5. 85, 12. 93, 6. VET. 29, 3. u. s. w.

— γ) denn - ja, so z. B. in der im PAÑCAT. (144, 8. 164, 7, 185, 21. 193, 18. u.s.w.) so häufig vorkommenden Verbindung: athavā sādhvidamucyate . Dies ist das atha vā prasiddhau, das auch durch tathā hi erklärt, wird, Sch. zu ŚIŚ. 1, 29.8, 22. Das u. α besprochene atha vā ist das atha vā pakṣāntare .

— δ) oder wenn: pratīkṣasva muhūrtaṃ tvamatha vā tvarate bhavān . eṣa yāti śivaḥ panthāḥ N. 20, 12.

— c) atha kim wie denn anders? so ist es, allerdings HĀR. 264 (aṅgīkāre). ŚABDAR. (svīkāre) im ŚKDR. ŚĀK. 28, 1. 61, 10. 108, 7, v. l. 109, 15. HIT. 60, 12. u.s.w. Die Prākṛt-Form ahaiṃ ( ŚĀK. 15, 5.) scheint dafür zu sprechen, dass atha kim als ein Wort gesprochen worden sei.

— d) atha kimu um wie viel mehr ŚAT. BR. 1, 1, 1, 8.

— Vgl. das ursprünglich mit atha gewiss identische adha .

atha , athā VS. PRĀT. 3, 123. 3) VS. PRĀT. 1, 17. 19. — atha = atha vā oder MBH. 4, 1969. 13, 570. Spr. 3830.

— 5) wenn MBH. 12, 7327.

— 7)

b)

δ) atha vā ca oder wenn MBH. 12, 7328.

— ε) sogar, selbst: sāvamardaṃ yadvākyamatha vā hitamucyate . nābhinandeta tadrājā mānārthī mānavarjitam .. sagt man ihm dagegen, was ihn unangenehm berührt und seine Ehre verletzt, und wäre dieses sogar heilsam, so findet der Fürst, wenn er auf Ehre hält, keinen Gefallen daran, R. ed. Bomb. 3, 40, 11. atha vā = yadyapi Schol. KERN schlägt vor atha vāhitam zu schreiben und zu übersetzen: eine Rede aber, welche frech, feindselig und unehrerbietig ist, soll ein Fürst, wenn er auf seine Ehre hält, nicht gutmüthig aufnehmen (dulden).

atha

3) oṃkāraścāthaśabdaśca dvāvetau brahmaṇaḥ purā . kaṇṭhaṃ bhittvā viniryātau tena māṅgalikāvubhau .. Cit. bei ŚAṂK. zu KAṆ. 1, 1, 1.

átha (áthā), eine Nebenform für ádha, die aus ádha entstanden ist und besonders häufig in den spätern Liedern (im V. Buche nur einmal, im VII. nur zweimal) statt ádha hervortritt. Es drückt eine Folge aus, und zwar theils zeitlich, theils logisch anreihend, theils causal. Also 1) dann, da im zeitlichen Sinne, insbesondere 2) im Nachsatze nach einem Satze mit yád (wann) oder yadā́ (als); 3) anreihend: und, sodann, ferner, nūnam átha ({666,15}. 16), auch jetzt; 4) darum; insbesondere 5) nach einem Satze mit hí, wo dies dann etwa durch ja, und átha durch so — denn zu übersetzen ist, z. B. 93,7: suśármaṇā suávasā hí bhūtám, áthā dhattam yájamānāya śám yós „schönschützend, schönhelfend seid ihr ja, so gebt denn dem Opfernden Glück und Heil”. Die Verbindung mit u (und, auch), nämlich átho (für átha u) zeigt genau die entsprechenden Bedeutungen, nur dass sie nicht im Nachsatze nach yadā́ oder yád vorkommt, nämlich 6) und dann, und nun (zeitlich); 7) und auch (besonders häufig), ferner (mehrfach aufzählend); 8) darum auch; 9) nach einem Satz mit hí: und so — denn, darum — auch.

1) {4,3}; {10,3}; {47,3}; {54,9}; {119,9}; {227,3}; {240,6}; {243,3} (evá); {265,7}; {287,3. 11}; {314,5. 11}; {316,9}; {481,4}; {494,5—7}; {495,7}; {698,2}; {705,7}; {840,10}; {841,4. 11}; {853,22}; {877,7}; {878,5}; {911,33}; {955,6}. — 2) nach yád: {266,10}; nach yadā́: {320,10}; {614,5}; {842,2}; {849,3}. — 3) {59,2}; {76,3}; {87,4}; {92,15}; {94,9}; {108,1}; {136,1. 2}; {164,12}; {194,9}; {247,3}; {251,3. 5}; {262,5}; {263,10}; {268,10}; {281,2}; {481,1}; {629,14}; {666,15}. 16 (s. o.); {716,1—10}; {911,16}; {937,6}; {953,6}; {971,3. 5}; {1008,1—3}. — 4) {16,7}; {75,2}; {102,6. 10}; {114,9}; {117,19}; {331,3. 4}; {332,4}; {338,9}; {527,4}; {630,5}; {668,6}; {798,28}; {878,3}; {934,3. 8}. — 5) {26,9}; {81,8}; {93,7}; {108,6. 7}; {109,2}; {163,13}; {228,5}; {229,1}; {237,1}; {384,9}; {457,18}; {660,2}; {711,19}; {793,2}; {799,6}; {933,3}; {969,3}. — 6) {28,6}; {50,12}; {294,4}; {865,5}. — 7) und auch: {271,11}; {516,15}; {700,6}; {751,5}; {772,2}; {853,9}; {886,8—10}; {911,35. 41}; {916,5}; {918,4}; {922,13}; {923,9. 16}; {962,5}; {963,4}; {985,3}; {1016,3}; ferner: {113,13}; {157,6}; {164,46}; {191,1. 2}. — 8) {911,2}; {999,6}. — 9) {164,40}.

átha ( áthā metrisch im Veda) Adv.

— 1) darauf , dann , alsdann , da. Insbes. nach einem Relativum , einer Temporal- oder Conditional-Partikel ( yad , yadā , ced). darauf so v.a. dafür , in Anbetracht dessen 17,6.

— 2) anreihend: und , sodann , ferner. śataśo'tha sahasraśaḥ 84,9. Statt des einfachen atha auch athāpi.

— 3) am Anfange eines Werkes , eines Abschnittes und bei den Lexicographen am Anfange eines neuen Artikels so v.a. von hier an , jetzt. Statt des einfachen atha auch athātaḥ.

— 4) und dennoch 29,6.

— 5) aber , jedoch , dagegen 21,26. 31,25. 32,15. 82,30. 179,4. 241,31. Bisweilen folgt noch tu , punar oder ca.

— 6) wenn aber 79,17. 218,2.

— 7) = atha vā oder 177,5.

— 8) bedeutungslos zur Completirung des Verses 196,9.

— 9) átho ( atha-u) = atha 1)2)3) (bei den Lexicographen) 4).

— 10) atho vā = atha vā oder auch.

— 11) atha vā und atha — vā

— a) oder auch , oder 66,1. 67,9. 147,22. Spr. 7703. atha vā — atha vā entweder — oder MBH. 1,159,13. 14. na-atha vā und na-atha vā na weder — noch. atha vā können das zu ihnen gehörende Wort auch zwischen sich nehmen. Gleichbedeutend mit atha vā ist vātha (Spr. 5538). atha vāpi (Chr. 66,3), athāpi vā , athāpi - vā , vāpyatha.

— b) jedoch 143,10. 145,21. 152,5. 313,8.

— c) oder wenn MBH. 3,72,17. atha vā ca dass. 12,128,27.

— d) sogar , selbst.

— 12) athakim wie denn anders? so ist es , allerdings.

átha u. átha darauf, dann, da, jetzt folgt: (zu Anfang con Büchern oder Bücherabschmitten) ferner, darum; doch, dagegen; wenn aber, gesetzt dass. Im Nachs. oft - so Zuw. nur expl. Oft verstärkt durch atas, api, u (atho), ca, tu, punar — atha vā oder, oder auch, oder vielmehr, jedoch, freilich; doppelt entweder —oder. atha kim wie denn sonst? allerdings. atha kimu geschweige.

átha 2. athāpi oder (nach yady eva ob nun), Mahābh. (K.) 6, 14; 58, 14; 258, 22.

— 13. atha vaitarhi dennoch (im Nachsatz nach yady api obgleich), Mahābh. (K.) 14, 4; 39, 6, 49, 13; 101, 15; 163, 12.

atha (ut mihi videtur, a stirpe pronominali a suff. tha sicut

katham a ka) 1) at, in initio sententiae. N. 2. 28. 5. 1.

2) et, etiam. IN. 1. 18. 2. 13. BR. 2. 3. 3) tunc, illo tem-

pore. SU. 4. 15. H. 1. 21. 22., confer tadā. 4) deinde,

tum, post. N. 1. 25. SU. 1. 18. 5) explet. praecipue ante

vā q. v. (lat. at).

atha;
athānantarakalyāṇasampraśnādiṣu kathyate .
5.1.1.886

atha avya0 cu0—artha—ḍa pṛṣo0 ralopaḥ . saṃśaye, ārambhe
ānantaryye, praśne, vikalpe, prakaraṇe, samuccaye pakṣāntare ca .
maṅgalaṃ tu nāsyārthaḥ kintu arthāntaraprayukto'pyayaṃ śrutyā
maṅgalasādhanaṃ bhavati . “oṅkāraścāthaśabdaśca dvāvetau brahmaṇaḥ
purā . kaṇṭhaṃ bhittvā viniryātau tena māṅgalikāvubhā” vityukte
stasya śravaṇena maṅgalasādhanatvam ataeva śārīrakabhāṣye
“arthāntaraprayukto'thaśabdaḥ śrutyā maṅgalamāracayatī” tyuktam .
tatra “athāto brahmajijñāsetyādau” sādhanacatuṣṭayānanta-
ryyārthe “atha prajānāmadhipa” ityādau cānantaryye, “atha
yogānuśāsana” mityatra adhikārarūpārambhe “śabdonityaḥ athā
nitya” ityādau saṃśaye, saṃśayaśca ekadharmmikaṃ koṭidvayajñānaṃ
tatra koṭyupasthāpanasya saṃśayahetutvāt prakṛte tasyaiva saṃśayaśabdā-
rthatā vikalpaśca saṃśayaviśeṣa eva . “atha śaknoṣi bhoktu-
mityādau” praśne, “atha śabdānuśāsanamityatra maṅgalārtha-
tayopādānamarthastu adhikāra eva “atha maraṇamavaśyameva
jantoriti” veṇyām, “atha cettvamimaṃ dharmmyaṃ saṃgrāmaṃ na
kariṣyasītyādau gītāyāṃ ca pakṣāntare, athātodharmaṃ vyākhyā-
syāma ityādau kārtsnye, “bhīmo'thārjjuna” ityādau
samuccaye, svarādipāṭhādasyāvyayatvam .

atha , vya, (artha + ḍa pṛṣodarāditvāt rasya līpaḥ .)
maṅgalaṃ . anantaraṃ . ārambhaḥ . praśnaḥ . kārtsnyaṃ .
ityamaraḥ .. adhikāraḥ . saṃśayaḥ . vikalpaḥ . samu-
ccayaḥ . iti medinī .. (atha tasya vivāhakautakaṃ
lalitaṃ bibhrata eva pārthivaḥ .. iti raghuvaṃśe ..)

atha , followed by khalu, tarhi, or evaṃ (= Pali

atha, and atha kho; seems not used in this sense in Skt.),

after a negative clause: atha khalu (not…) but rather,

Ger. sondern Mv ii.161.15, 18; 162.1, 3; atha tarhi, id.,

LV 19.11, 16, 20; 20.3; atha evaṃ anyatra Mv iii.66.8 and

15 (see s.v. anyatra, 1), but rather, on the contrary…