Shila, aka: Śilā, Silā, Sīla, Śila, Śīla; 20 Definition(s)
Shila means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi. 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.
The Sanskrit terms Śilā and Śila and Śīla can be transliterated into English as Sila or Shila, using the IAST transliteration scheme (?).
Shaivism (Shaiva philosophy)
Śīla (शील, “good conduct”).—The Kakṣapuṭatantra 19.32 insists that abandoning religious deeds such as bhakti (devotion) and śīla (good conduct) results in oneʼs death. This can be considered an ethical sign of death.(Source): academia.edu: Chapter Nineteen of the Kakṣapuṭatantra
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.
Śilā (शिला).—Daughter of Dharmarṣi. She was wedded by Marīci maharṣi. For some reason the maharṣi cursed her and she was transformed into a stone in the Gayā temple. (Vāyu Purāṇa, 108).(Source): archive.org: Puranic Encyclopaedia
1) Śila (शिल).—One of Danu's sons.*
- * Vāyu-purāṇa 68. 5.
2a) Śilā (शिला).—A river from the Vindhyas.*
- * Matsya-purāṇa 114. 28.
2b) The stone placed on the head of Gayāsura under the orders of Brahmā.*
- * Vāyu-purāṇa 106. 45.
2c) Dharmavratā, the daughter of Dharma and Viśvarūpa married Marīci; when she was once serving her husband in sleep Brahmā came there and she honoured him leaving her husband; the latter awoke and cursed her to become a stone as she did not do the duty of a wife properly; she became furious and cursed her husband and herself performed severe austerities in the midst of a blazing fire; pleased with her, Viṣṇu asked her to take a few boons adding that her husband's curse could not be changed; she then requested that she might live in the shape of a stone at Gayā tīrtha on which all Devas should reside; the request was granted.*
- * Vāyu-purāṇa 107. (whole); 108. 2; 109. 33, 46, 51; 112. 30 and 41.
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.
Ayurveda (science of life)
Śilā (शिला) refers to “stones” according to the second chapter (dharaṇyādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia). The Dharaṇyādi-varga covers the lands, soil, mountains [viz., Śilā], jungles and vegetation’s relations between trees and plants and substances, with their various kinds.(Source): Wisdom Library: Raj Nighantu
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
General definition (in Hinduism)
Shila (or Shaligram) refers to a Vaishnava (Hindu) aniconic representation of Vishnu, in the form of a spherical, usually black-coloured Ammonoid fossil found in the sacred river Gandaki. They are more often referred to as Shilas, with Shila being the shortened version. The word Shila translates simply to 'stone' and Shaligram is a less well-known name of Vishnu.(Source): WikiPedia: Hinduism
Theravada (major branch of Buddhism)(Source): Access to Insight: A Glossary of Pali and Buddhist Terms
N Morality, virtue, conduct, good behaviour, attitude.
Main foundation of all kinds of practices of dhamma. Without training into sila, it is not possible to progress on this path.(Source): Dhamma Dana: Pali English Glossary
'morality', 'virtue', is a mode of mind and volition (cetana) manifested in speech or bodily action (s. karma). It is the foundation of the whole Buddhist practice, and therewith the first of the 3 kinds of training (sikkhā) that form the 3-fold division of the 8-fold Path (s. magga), i.e. morality, concentration and wisdom.
Buddhist morality is not, as it may appear from the negative formulations in the Sutta-texts, something negative. And it does not consist in the mere not committing of evil actions, but is in each instance the clearly conscious and intentional restraint from the bad actions in question and corresponds to the simultaneously arising volition.
Morality of the 8-fold Path, namely, right speech, right action and right livelihood, is called 'genuine or natural morality' pakatisīla), as distinguished from the external rules for monks or laymen, the so-called 'prescribed morality' (paññatti-sīla, q.v.), which, as such, is karmically neutral.
"What now is karmically wholesome morality (kusala-sīla)? It is the wholesome bodily action (kāya-kamma, s. karma), wholesome verbal action (vacī-kamma, s. karma), and also the purity with regard to livelihood which I call morality"
(M. 78). Cf. magga, 3-5.
For the 5, 8 and 10 rules, s. sikkhāpada. Further cf. cāritta- and vāritta-sīla.(Source): Pali Kanon: Manual of Buddhist Terms and Doctrines
s. sīla.(Source): Pali Kanon: Manual of Buddhist Terms and Doctrines
morality; Sila is not only abstaining from what should not be done, it is also observing what should be done, we can observe moral precepts which are the foundation of wholesome conduct.(Source): Dhamma Study: Cetasikas
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Mahayana (major branch of Buddhism)
1) Śīla (शील) refers to “discipline” or “morality” and is called innate goodness according to the 2nd century Mahāprajñāpāramitāśāstra (chapter XXI). Accordingly, “wholeheartedly following the good path (kuśalamārga) without allowing any faults (pramada) is what is called Śīla”.
Śīla is of three kinds:
- hīnaśīla – By means of “lower morality”, one is reborn among humans (manuṣya);
- madhyaśīla – By “middling morality”, one is reborn among the six classes of gods of the desire realm (kāmadhātudeva);
- praṇītaśīla – By “superior morality”, one is reborn among the pure gods (śuddhāvāsadeva) of the form realm (rūpadhātu) and the formless realm (ārūpyadhātu).
Even though the moral man has no weapons (āyudha), wicked people do not attack him. Morality is a treasure (vitta) that cannot be lost; it is a parent (jñāti) who does not abandon you even after death; it is an adornment (ālaṃkāra) that surpasses the seven jewels (saptaratna). This is why morality must be guarded as if one were defending the life of the body (kāyajīvita) or as if one were watching over a precious object. The immoral man endures ten thousand sufferings; he is like the poor man who broke his vase and lost his wealth, This is why pure discipline must be observed.
2) Śīla (शील, “morality”) refers to one of ten constituents (dravya) of the thirty-seven auxiliaries to enlightenment (bodhipākṣika), according to the 2nd century Mahāprajñāpāramitāśāstra chapter XXXI.—Accordingly, “these thirty-seven auxiliaries (bodhipākṣika) have ten things (dravya) as roots (mūla). Morality (śila) constitutes: a. right speech (samyagvak); b. right action (samyakkarmānta); c. right livelihood (samyagājīva)”.(Source): Wisdom Library: Maha Prajnaparamita Sastra
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.
General definition (in Buddhism)
1) Śīla (शील, “virtue”) or śīlapāramitā represents the second of the “six perferctions” (ṣaṭpāramitā) as defined in the Dharma-saṃgraha (section 17). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (eg., ṣaṣ-pāramitā and śīla). The work is attributed to Nagarjuna who lived around the 2nd century A.D.
Śīla forms, besides a part of the “six perferctions” (ṣaṭpāramitā), also a part of the “ten perfections” (daśa-pāramitā) and the “five super-mundane components” (lokottara-skandha).
Śila or Śīlānusmṛti refers to one of the “six recollections” (anusmṛti) as defined in the Dharma-saṃgraha (section 54).
2) Śīla (शील, “virtue”) or Triśīla refers to the “three kinds of virtue” as defined in the Dharma-saṃgraha (section 106):
- sambhāra-śīla (meritorious virtue),
- kuśalasaṅgrāha-śīla (the virtue of holding to wholesome deeds),
- sattvārthakriyā-śīla (the virtue of seeking the welfare of beings).
virtuous conduct of body and speech. Sila is also known as Precepts.(Source): Amaravati: Glossary
Shīla (śīla) Skt. (Pali, sīla), “obligations, precepts”; refers to the ethical guidelines that in Buddhism determine the behavior of monks, nuns, and laypersons and that constitute the precondition for any progress on the path of awakening.
The ten shīlas for monks, nuns and novices are:
- refraining from killing,
- not taking what is not given,
- refraining from prohibited sexual activity,
- refraining from unjust speech,
- abstaining from intoxicating drinks,
- abstaining from solid food after noon,
- avoiding music, dance, plays, and other entertainments,
- abstaining from the use of perfumes and ornamental jewelry,
- refraining from sleeping in high, soft beds,
- refraining from contact with money and other valuables.
The first five shīlas apply also to Buddhist laypersons, who on certain days observe the first eight.(Source): Shambala Publications: General
General definition (in Jainism)
Śīla (शील) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as mentioned in Svayambhūdeva’s Paumacariu (Padmacarita, Paumacariya or Rāmāyaṇapurāṇa) chapter 57ff. Svayambhū or Svayambhūdeva (8th or 9th century) was a Jain householder who probably lived in Karnataka. His work recounts the popular Rāma story as known from the older work Rāmāyaṇa (written by Vālmīki). Various chapters [mentioning Śīla] are dedicated to the humongous battle whose armies (known as akṣauhiṇīs) consisted of millions of soldiers, horses and elephants, etc.(Source): archive.org: Een Kritische Studie Van Svayambhūdeva’s Paümacariu
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
silā : (f.) a stone. || sīla (nt.) nature; habit; moral practice; code of morality.(Source): BuddhaSasana: Concise Pali-English Dictionary
Silā, (f.) (cp. Sk. śilā) a stone, rock Vin. I, 28; S. IV, 312 sq.; Vin 445; DA. I, 154; J. V, 68; Vism. 230 (in comparison); VbhA. 64 (var. kinds); a precious stone, quartz Vin. II, 238; Miln. 267, 380; Vv 8415 (=phalika° VvA. 339); pada-silā a flag-stone Vin. II, 121, 154. Cp. sela.
—uccaya a mountain A. III, 346; Th. 1, 692; J. I, 29; VI, 272, 278; Dāvs. V, 63. —guḷa a ball of stone, a round stone M. III, 94. —tthambha (sila°) stone pillar Mhvs 15, 173. —paṭimā stone image J. IV, 95. —paṭṭa a slab of stone, a stone bench J. I, 59; VI, 37 (maṅgala°); SnA 80, 117. —pākāra stone wall Vin. II, 153. —maya made of stone J. VI, 269, 270; Mhvs 33, 22; 36, 104. —yūpa a stone column S. V, 445; A. IV, 404; Mhvs 28, 2. —santhāra stone floor Vin. II, 120. (Page 711)
— or —
Sīla, (nt.) (cp. Sk. śīla. It is interesting to note that the Dhtp puts down a root sīl in meaning of samādhi (No. 268) and upadhāraṇa (615)) 1. nature, character, habit, behaviour; usually as —° in adj. function “being of such a nature, ” like, having the character of ... , e.g. adāna° of stingy character, illiberal Sn. 244; PvA. 68 (+maccharin); kiṃ° of what behaviour? Pv. II, 913; keḷi° tricky PvA. 241; damana° one who conquers PvA. 251; parisuddha° of excellent character A. III, 124; pāpa° wicked Sn. 246; bhaṇana° wont to speak DhA. IV, 93; vāda° quarrelsome Sn. 381 sq.—dussīla (of) bad character D. III, 235; Dhs. 1327; Pug. 20, 53; Pv. II, 82 (noun); II, 969 (adj.); DhA. II, 252; IV, 3; Sdhp. 338; Miln. 257; opp. susīla S. I, 141.—2. moral practice, good character, Buddhist ethics, code of morality. (a) The dasa-sīla or 10 items of good character (not “commandments”) are (1) pāṇâtipātā veramaṇī, i.e. abstinence from taking life; (2) adinn’ādānā (from) taking what is not given to one; (3) abrahmacariyā adultery (oṭherwise called kāmesu micchā-cārā); (4) musāvādā telling lies; (5) pisuna-vācāya slander; (6) pharusa-vācāya harsh or impolite speech; (7) samphappalāpā frivolous and senseless talk; (8) abhijjhāya covetousness; (9) byāpādā malevolence; (10) micchādiṭṭhiyā heretic views.—Of these 10 we sometimes find only the first 7 designated as “sīla” per se, or good character generally. See e.g. A. I, 269 (where called sīla-sampadā); II, 83 sq. (not called “sīla”), & sampadā.—(b) The pañca-sīla or 5 items of good behaviour are Nos. 1—4 of dasa-sīla, and (5) abstaining from any state of indolence arising from (the use of) intoxicants, viz. surā-meraya-majjapamāda-ṭṭhānā veramaṇī. These five also from the first half of the 10 sikkha-padāni. They are a sort of preliminary condition to any higher development after conforming to the teaching of the Buddha (saraṇaṃgamana) and as such often mentioned when a new follower is “officially” installed, e.g. Bu II. 190: saraṇâgamane kañci nivesesi Tathāgato kañci pañcasu sīlesu sīle dasavidhe paraṃ. From Pv IV. 176 sq. (as also fr. Kh II. as following upon Kh I.) it is evident that the sikkhāpadāni are meant in this connection (either 5 or 10), and not the sīlaṃ, cp. also Pv IV. 350 sq. , although at the above passage of Bu and at J. I, 28 as well as at Mhvs 18, 10 the expression dasa-sīla is used: evidently a later development of the term as regards dasa-sīla (cp. Mhvs trsln 122, n. 3), which through the identity of the 5 sīlas & sikkhāpadas was transferred to the 10 sikkhāpadas. These 5 are often simply called pañca dhammā, e.g. at A. III, 203 sq. , 208 sq. Without a special title they are mentioned in connection with the “saraṇaṃ gata” formula e.g. at A. IV, 266. Similarly the 10 sīlas (as above a) are only called dhammā at A. II, 253 sq.; V, 260; nor are they designated as sīla at A. II, 221.—pañcasu sīlesu samādapeti to instruct in the 5 sīlas (alias sikkhāpadāni) Vin. II, 162.—(c) The only standard enumerations of the 5 or 10 sīlas are found at two places in the Saṃyutta and correspond with those given in the Niddesa. See on the 10 (as given under a) S. IV, 342 & Nd2 s. v. sīla; on the 5 (also as under b) S. II, 68 & Nd2 s. v. The so-called 10 sīlas (Childers) as found at Kh II. (under the name of dasa-sikkhāpada) are of late origin & served as memorial verses for the use of novices. Strictly speaking they should not be called dasa-sīla.—The eightfold sīla or the eight pledges which are recommended to the Buddhist layman (cp. Miln. 333 mentioned below) are the sikkhāpadas Nos. 1—8 (see sikkhāpada), which in the Canon however do not occur under the name of sīla nor sikkhāpada, but as aṭṭhaṅga-samannāgata uposatha (or aṭṭhaṅgika u.) “the fast-day with its 8 constituents. ” They are discussed in detail at A. IV, 248 sq. , with a poetical setting of the eight at A. IV, 254=Sn. 400, 401 — (d) Three special tracts on morality are found in the Canon. The Cullasīla (D. I, 3 sq.) consists first of the items (dasa) sīla 1-7; then follow specific injunctions as to practices of daily living & special conduct, of which the first 5 (omitting the introductory item of bījagāma-bhūtagāma-samārambha) form the second 5 sikkhāpadāni. Upon the Culla° follows the Majjhima° (D. I, 5 sq.) & then the Mahāsīla D. I, 9 sq. The whole of these 3 sīlas is called sīlakkhandha and is (in the Sāmaññaphala sutta e.g. ) grouped with samādhi- and paññākkhandha: D. I, 206 sq.; at A. V, 205, 206 sīla-kkhandha refers to the Culla-sīla only. The three (s. , samādhi & paññā) are often mentioned together, e.g. D. II, 81, 84; It. 51; DA. I, 57.—The characteristic of a kalyāṇa-mitta is endowment with saddhā, sīla, cāga, paññā A. IV, 282. These four are counted as constituents of future bliss A. IV, 282, and form the 4 sampadās ibid. 322. In another connection at M. III, 99; Vism. 19. They are, with suta (foll. after sīla) characteristic of the merit of the devatās A. I, 210 sq. (under devat’ânussati).—At Miln. 333 sīla is classed as: saraṇa°, pañca°, aṭṭhaṅga°, dasaṅga°, pātimokkhasaṃvara°, all of which expressions refer to the sikkhāpadas and not to the sīlas.—At Miln. 336 sq. sīla functions as one of the 7 ratanas (the 5 as given under sampadā up to vimuttiñāṇadassana; plus paṭisambhidā and bojjhaṅga).—cattāro sīlakkhandhā “4 sections of morality” Miln. 243; Vism. 15 & DhsA. 168 (here as pātimokkha-saṃvara, indriya-saṃvara, ājīvapārisuddhi, paccaya-sannissita. The same with ref. to catubbidha sīla at J. III, 195). See also under cpds. ‹-› At Ps. I, 46 sq. we find the fivefold grouping as (1) pāṇâtipatassa pahānaṃ, (2) veramaṇī, (3) cetanā, (4) saṃvara, (5) avītikkama, which is commented on at Vism. 49.—A fourfold sīla (referring to the sikkhāpada) is given at Vism. 15 as bhikkhu°, bhikkhunī°, anupasampanna° gahaṭṭha°.—On sīla and adhisīla see e.g. A. I, 229 sq.; VbhA. 413 sq.—The division of sīla at J. III, 195 is a distinction of a simple sīla as “saṃvara, ” of twofold sīla as “caritta-vāritta, ” threefold as “kāyika, vācasika, mānasika, ” and fourfold as above under cattāro sīlakkhandhā.—See further generally: Ps. I, 42 sq.; Vism. 3 sq.; Tikp 154, 165 sq. , 269, 277; Nd1 14, 188 (expld as “pātimokkha-saṃvara”); Nd2 p. 277; VbhA. 143.
—aṅga constituent of morality (applied to the pañcasikkhāpadaṃ) VbhA. 381. —ācāra practice of morality J. I, 187; II, 3. —kathā exposition of the duties of morality Vin. I, 15; A. I, 125; J. I, 188. —kkhandha all that belongs to moral practices, body of morality as forming the first constituent of the 5 khandhas or groups (+samādhi°, paññā°, vimutti°, ñāṇadassana-kkhandha), which make up the 5 sampadās or whole range of religious development; see e.g. Nd1 21, 39; Nd2 p. 277.—Vin. 162 sq.; III, 164; A. I, 124, 291; II, 20; S. I, 99 sq.; It. 51, 107; Nett 90 sq. , 128; Miln. 243; DhA. III, 417. —gandha the fragrance of good works Dh. 55; Vism. 58. —caraṇa moral life J. IV, 328, 332. —tittha having good behaviour as its banks S. I, 169, 183 (trsln Mrs. Rh. D. “with virtue’s strand for bathing”). —bbata (=vata2) good works and ceremonial observances Dh. 271; A. I, 225; S. IV, 118; Ud. 71; Sn. 231, etc.; sīlavata the same Sn. 212, 782, 790, 797, 803, 899; It. 79 sq.; °-parāmāsa the contagion of mere rule and ritual, the infatuation of good works, the delusion that they suffice Vin. I, 184; M. I, 433; Dhs. 1005; A. III, 377; IV, 144 sq.; Nd1 98; Dukp 245, 282 sq.; DhsA. 348; see also expln at Cpd. 171, n. 4. ‹-› sīlabbatupādāna grasping after works and rites D. II, 58; Dhs. 1005, 1216; Vism. 569; VbhA. 181 sq.—The old form sīlavata still preserves the original good sense, as much as “observing the rules of good conduct, ” “being of virtuous behaviour. ” Thus at Th. 1, 12; Sn. 212, 782 (expld in detail at Nd1 66), 790, 797, 803; It. 79; J. VI, 491 (ariya°). —bheda a breach of morality J. I, 296. —mattaka a matter of mere morality D. I, 3; DA. I, 55. —maya consisting in morality It. 51; VvA. 10 (see maya, defn 6). —vatta morality, virtue S. I, 143; cp. J. III, 360. —vipatti moral transgression Vin. I, 171 sq.; D. II, 85; A. I, 95; 268 sq.; III, 252; Pug. 21; Vism. 54, 57. —vipanna trespassing D. II, 85; Pug. 21; Vin. I, 227. —vīmaṃsaka testing one’s reputation J. I, 369; II, 429; III, 100, 193. —saṃvara self-restraint in conduct D. I, 69; Dhs. 1342; DA. I, 182. —saṃvuta living under moral self-restraint Dh. 281. —sampatti accomplishment or attainment by moral living Vism. 57. —sampadā practice of morality Vin. I, 227; D. II, 86; M. I, 194, 201 sq.; A. I, 95, 269 sq. , II. 66; Pug. 25, 54. —sampanna practising morality, virtuous Vin. I, 228; D. I, 63; II, 86; M. I, 354; Th. 2, 196; ThA. 168; DA. I, 182. (Page 712)
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
śilā (शिला).—f (S) A stone, esp. a large and hard stone; a rock. 2 A slab or flat stone on which condiments &c. are ground. 3 Threshold.
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śilā (शिला).—m ( A) Armour or a piece of armour.
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śiḷā (शिळा).—a Stale. 2 C Cold;--used of water. 3 fig. Cold, dull, sluggish, slow;--used of a business, proceedings, a disposition, a habit.
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śiḷā (शिळा).—f (For śilā) A slab on which condiments &c. are ground; any large flat and hard rock or stone.
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śīla (शील).—n (S) Nature or disposition; native propension or aptitude. 2 A good disposition.
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śīla (शील).—n C See śīḷa C.
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śīla (शील).—a (S) Possessed of naturally; endowed with; propense, prone, disposed, or apt unto. Numerous valuable compounds are common, and others may be formed endlessly. Ex. adhyayanaśīla, karmaśīla, dharmaśīla, dānaśīla, puṇyaśīla, pāpaśīla, vidyā- -paṭhana-vicāra -vyaya -dayā -kṛpā -nyāya -snānasandhyā -gāyana- sukarma -duṣkarma -adharma -anuṣṭhāna -vivāda -śīla, also su- śīla, kuśīla, duḥśīla &c. Of these only a few will occur in order.
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śīḷa (शीळ).—f (śilā S) A stone. Used particularly of such stones as are smooth and flat, and are applied to certain purposes;--as a whetstone, a rubbing stone, a levigation-slab, an ablutionstone, a washerman's stone, a threshold stone or sill &c.
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śīḷa (शीळ).—f (Or śiūḷa) Whistling. v ghāla, vājava.
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śīḷa (शीळ).—n (śīla S) Nature or disposition. 2 A good disposition; uniform determination to rectitude or propriety.
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śīḷa (शीळ).—n C In casting up an embankment over ground from which the sea is to be excluded gaps are left over the inlets which run up, and these gaps are, subsequently, filled up and taken in. This gap is called śīḷa. v bāndha, daḍaka, bhara, miḷava, phuṭa. On filling up a gap or the gaps a person is appointed to the care and preservation of it or them, and named śiḷōttarāpāṭīla. Sometimes a stone is, with certain rites and forms, buried at the spot, and termed pāṭīla. śīḷa is applied also to the space across the mouth of a river when it is proposed to cast up a bank over it, for the purpose of causing the river to overflow, and thus to prepare the adjacent grounds for the cultivation of rice.(Source): DDSA: The Molesworth Marathi and English Dictionary
śilā (शिला).—f A stone. Threshold. A slab. m Armour.
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śiḷā (शिळा).—a Stale. Cold f A flat stone.
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śīla (शील).—n Nature. Character. A good dis- position. a Possessed of. Prone. In comp. Ex. adhyayanaśīla, karmaśīla.
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śīḷa (शीळ).—f A stone. Whistling. n Disposition.(Source): DDSA: The Aryabhusan school dictionary, Marathi-English
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.
Śila (शिल).—Gleaning ears of corn (more than one at a time); शिलानप्युञ्छतो नित्यं पञ्चाग्नीनपि जुह्वतः (śilānapyuñchato nityaṃ pañcāgnīnapi juhvataḥ) Ms.3.1; Bhāg.1.31.11.
Derivable forms: śilaḥ (शिलः), śilam (शिलम्).
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1) A stone, rock.
2) A grind-stone; शिलाधौत (śilādhauta) Mb.4.58.29.
3) The lower timber of a door.
4) The top of a column.
5) A tendon, vein (for śirā).
6) Red arsenic.
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1) A large serpent (the boa).
-lam 1 Disposition, nature, character, tendency, inclination, habit, custom; सा तस्य शीलमाज्ञाय तस्माच्छापाच्च बिभ्यती (sā tasya śīlamājñāya tasmācchāpācca bibhyatī) Mb.3.136.4; समानशीलव्यसनेषु सख्यम् (samānaśīlavyasaneṣu sakhyam) Subhāṣ frequently at the end of comp. in the sense of 'disposed or habituated to', 'indulging in', 'prone to', 'addicted to', 'attached to'; &c.; as कलहशील (kalahaśīla) 'disposed to quarrel, quarrelsome'; भावनशील (bhāvanaśīla) 'disposed or apt to think'; so दान°, मृगया°, दया°, पुण्य°, आश्वासन° (dāna°, mṛgayā°, dayā°, puṇya°, āśvāsana°) &c.
2) Conduct, behaviour in general.
3) Good disposition or character, good nature; शीलं परं भूषणम् (śīlaṃ paraṃ bhūṣaṇam) Bh.2.82; Pt. 5.2.
4) Virtue, morality, good conduct, virtuous life, chastity, uprightness; दौर्मन्त्र्यान्नृपतिर्विनश्यति (daurmantryānnṛpatirvinaśyati) ... शीलं खलोपा- सनात् (śīlaṃ khalopā- sanāt) Bh.2.42,39; तथा हि ते शीलमुदारदर्शने तपस्विनामप्युप- देशतां गतम् (tathā hi te śīlamudāradarśane tapasvināmapyupa- deśatāṃ gatam) Ku.5.36; Ki.11.25; Pt.1.169; R.1.7.
5) Beauty, good form.
Derivable forms: śīlaḥ (शीलः).
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Sīla (सील).—A plough.
Derivable forms: sīlam (सीलम्).(Source): DDSA: The practical Sanskrit-English dictionary
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family. 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.
Search found 495 related definition(s) that might help you understand this better. Below you will find the 15 most relevant articles:
Pañcaśīla (पञ्चशील) refers to “five rules” within Buddhism ethical conduct.—These moral instruc...
Suśīla (सुशील) participated in the war between Rāma and Rāvaṇa, on the side of the latter, as m...
Dānaśīla (दानशील).—a. exceedingly liberal or munificent; निर्गुणोऽपि विमुखो न भूपतेर्दानशौण्डमन...
Mānaḥśila (मानःशिल).—a. Consisting of red arsenic (manaḥśilā).--- OR --- Manaḥśila (मनःशिल) or ...
Puṇyaśīla (पुण्यशील).—A brahmin who was residing on the banks of the river Godāvarī. Once Puṇya...
Śilājit (शिलाजित्).—f., Śilājit is a Sanskrit compound consisting of the terms śilā and jit (जि...
Śīlavrata (शीलव्रत) refers to “supplementary vows” according to the 2nd-century Tattvārthasūtra...
Śilājatu (शिलाजतु).—n. 1) bitumen; निदाघे धर्मसंतप्ता धातुसारंधरा धराः । निर्यासवत् प्रमुञ्चन्त...
Lajjāśīla (लज्जाशील).—a. bashful, modest. Lajjāśīla is a Sanskrit compound consisting of the te...
Vyayaśīla (व्ययशील).—a. spendthrift, prodigal. Vyayaśīla is a Sanskrit compound consisting of t...
Dharmaśīla (धर्मशील) is the son of Vidyādhara king Alaṅkāraśīla and Kāñcanaprabhā, according to...
Bhayaśīla (भयशील).—a. timid. Bhayaśīla is a Sanskrit compound consisting of the terms bhaya and...
Śilākusuma (शिलाकुसुम).—benzoin; व्यस्तशुकनिभशिलाकुसुमः प्रणुदन्ववौ वनसदां परिश्रमम् (vyastaśuk...
Samānaśīla (समानशील).—a. of a similar disposition; समानशीलव्यसनेषु सख्यम् (samānaśīlavyasaneṣu ...
Śilārasa (शिलारस).—1) benzoin. 2) incense. Derivable forms: śilārasaḥ (शिलारसः).Śilārasa is a S...
Search found 125 books and stories containing Shila, Śilā, Silā, Sīla, Śila or Śīla. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
I. Lists of recollections (anusmṛti or anussati) < [Preliminary note on the Eight Recollections]
Part 1 - Definition of discipline (śīla) < [Chapter XXI - Discipline or Morality]
Abhidharma auxiliaries (B): The elements constituting the thirty-seven auxiliaries < [Part 2 - The auxiliaries according to the Abhidharma]
Rasa Jala Nidhi, vol 2: Minerals (uparasa) (by Bhudeb Mookerjee)
Part 1 - Characteristics of Shilajatu or Shilajit (bitumen) < [Chapter IV - Uparasa (4): Shilajatu or Shilajit (bitumen)]
Part 1 - Characteristics of Manahshila or Manas-shila (realgar) < [Chapter XIII - Uparasa (14): Manahshila or Manas-shila (realgar)]
Part 2 - Purification of manas-shila < [Chapter XIII - Uparasa (14): Manahshila or Manas-shila (realgar)]
Rasa Jala Nidhi, vol 3: Metals, Gems and other substances (by Bhudeb Mookerjee)
Part 3 - Incineration of Lead < [Chapter VII - Metals (7): Sisaka (lead)]
Part 4 - Incineration of Red Diamonds < [Chapter XIII - Gems (1): Vajra or Hiraka (diamond)]
Part 7 - Incineration of Diamonds, irrespective of colour < [Chapter XIII - Gems (1): Vajra or Hiraka (diamond)]
Rasa Jala Nidhi, vol 1: Initiation, Mercury and Laboratory (by Bhudeb Mookerjee)
Part 1 - Additional process for transformation of base metals into gold and silver < [Chapter VIII - Conclusion of first volume]
Part 20 - Mercurial operations (18): Transformation of base metals into gold by mercury (bedhana) < [Chapter IV-V - Mercurial operations]
Part 15 - Mercurial operations (13): Internal liquefaction of mercury (garbhadruti) < [Chapter IV-V - Mercurial operations]
A History of Indian Philosophy Volume 1 (by Surendranath Dasgupta)
A Survey of Paramattha Dhammas (by Sujin Boriharnwanaket)