Sthandila, Sthamdila, Sthaṇḍilā, Sthaṇḍila, Sthāṇḍila: 22 definitions
Introduction:
Sthandila means something in 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.
In Hinduism
Purana and Itihasa (epic history)
Sthaṇḍila (स्थण्डिल) refers to “dry land”, according to the Śivapurāṇa 2.3.15 (“The penance and reign of Tārakāsura”).—Accordingly, as Brahmā narrated: “Then the demon Tāraka, of great strength and exploit, endowed with a lofty mind, requested permission of his mother for performing penance. [...] For hundred years he performed penance by drinking only water; another hundred years by sustaining himself on air alone, another hundred years standing in water and another hundred years standing on dry land [i.e., sthaṇḍila]. [...]”.
Sthaṇḍilā (स्थण्डिला).—One of the 10 Pīṭhas for images, square and with no mekhala; this leads to health, wealth and happiness.*
- * Matsya-purāṇa 262. 6, 8, 16.
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.
Shaktism
Sthaṇḍila (स्थण्डिल) refers to a “sacrificial ground”, according to Abhinava’s Tantrāloka verse 6.2-4.—Accordingly, “The places are said to be of three kinds: in the vital breath, in the body and outside (the body). The breath is five-fold in the body. (Thus, place) is of two kinds, according to whether it is outside (the body) or within (it). The external (places) are the maṇḍala, the sacrificial ground (sthaṇḍila), the (sacrificial) vessel (pātra), the rosary (akṣasūtra), the book (pustaka), the Liṅga, the skull (tūra), the cloth (paṭa), the image (made of papier-mâché) (pusta), the idol (pratimā), and the divine effigy (mūrti). Thus the outer (place) is of eleven kinds (each which are of) countless varieties. ”.
Sthaṇḍila (स्थण्डिल) refers to a “levelled ground slightly raised”, the erection of which is a ritual described in the Śāradātilaka-tantra, chapters III-V.—Sthaṇḍila is prepared with sand. Its length and breadth are one hasta (24 aṅgulas) and its elevation one aṅgula. Several mystical diagrams are drawn on the altar (see Śāradā-tilaka III, 96-168 ), for example, Sarvatobhadra, Padma (lotus ) etc. These diagrams are coloured with five colours—yellow produced from turmeric, white made from rice-powder, red prepared from kusumbha flower, black produced from burnt up grain (dagdha-pulāka) and blue obtained from Bilva leaves.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism
Sthaṇḍila (स्थण्डिल) refers to “open, unoccupied ground” (which is suitable for worship), according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī topics such as metaphysics, cosmology, and soteriology.—Accordingly, [verse 9.19cd-26, while instructing to visualize Sadāśiva in order to worship the formless Amṛteśa]—“[...] Thus, having meditated, [the Mantrin] should worship Deveśa according to the rule [stated in the canon]. He should revere Īśāna, etc., and Sadyojāta, etc., in each’s own form, in open, unoccupied ground (sthaṇḍila), on a liṅga, in water, above a lotus, and in each’s own direction.”.
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.
Ganapatya (worship of Ganesha)
Sthaṇḍila (स्थण्डिल) refers to “ground” (suitable for the worship of Gaṇeśa)”, according to the Śivapurāṇa 2.4.18 (“Gaṇeśa crowned as the chief of Gaṇas”).—Accordingly, as Śiva said to Gaṇeśa: “[...] After making the eight-petalled lotus diagram on the ground (sthaṇḍila) [sthaṇḍileṣṭapalaṃ kṛtvā] in accordance with Vedic injunctions a sacrifice shall be performed by the liberal people who have no disinclination to spend money. Two women and two students shall be worshipped and fed in front of the idol duly. [...]”.
Ganapatya (गाणपत्य, gāṇapatya) represents a tradition of Hinduism where Ganesha is revered and worshipped as the prime deity (ishta-devata). Being a minor though influential movement, Ganapatya evovled, llike Shaktism and Shaivism, as a separate movement leaving behind a large body of literature.
Pancaratra (worship of Nārāyaṇa)
Sthaṇḍila (स्थण्डिल) refers to certain “platform” (used during pratiṣṭhā or “sanctification ceremonies”), as discussed in chapter 7 of the Viṣṇutilakasaṃhitā: a Pāñcarātra text comprising 3500 Sanskrit verses covering the typically “agamic” subjects which are being narrated by Brahmā to a number of sages.—[Cf. chapter 7]: [...] The orderly exposition of the pratiṣṭhā-ceremonies is all but sacrificed to the rehearsal of miscellaneous details to be seen to in the execution of sanctification procedures: [...] Invocation of Viṣṇu is done, and eight pots plus two larger pots are placed around the recumbant icon whereupon grains are spread upon the sthaṇḍila-platform (210-229). Golden effigies of the eight weapons of God and of Vāsudeva and Sudarśana are put into the pots, and the larger pots are worshipped in an especially constructed maṇḍapa (230-321). [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Vastushastra (architecture)
Sthaṇḍila (स्थण्डिल) refers to an “altar” which is prepared during temple-construction, as discussed in chapter 12 of the Viṣṇusaṃhitā: a Sanskrit text written in 2600 verses which covers typical Pāñcarātra topics through a narrative dialogue between Aupagāyana and Siddha Sumati.—Description of the chapter [yāgabhūmi-lakṣaṇa]: [...] A sthaṇḍila-altar is prepared, a pot placed on it into which the planets have been invoked, and with this the plot is circumambulated—all the while looking for omens (65b-80). Then after digging another pit, a silver tortoise is put into it along with a “lotus” which together are worshipped as ādhāra-supporter with a petitioning prayer (81-88). [...]
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Kama-shastra (the science of Love-making)
Sthaṇḍila (स्थण्डिल) (=Sthaṇḍilapīṭhikā) refers to a “raised parterre (for sitting)” (traditonally built in the garden of the householders’ residence—when settling down as a citizen), according to chapter 1.4 of 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 [while describing the bedroom of the residence of a citizen]: “[...] Not far from the couch, and on the ground, there should be a round seat, a toy cart, and a board for playing with dice; outside the outer room there should be cages of birds, and a separate place for spinning, carving and such like diversions. In the garden there should be a whirling swing and a common swing, as also a bower of creepers covered with flowers, in which a raised parterre (sthaṇḍila-pīṭhikā) should be made for sitting. [sthaṇḍilapīṭhikā ca sakusumeti bhavanavinyāsaḥ] [...]”.
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
In Jainism
General definition (in Jainism)
Sthaṇḍilā (स्थण्डिला) is one of the two wifes of Śāṇḍilya:—A scholar named Śāṇḍilya used to stay in Brāhmaṇanagara in the Magadha region. He had two wives Sthaṇḍilā and Kesarī. One day, in the last part of the night Sthaṇḍilā saw auspicious dreams and a god came into her womb, after completing his time in the fifth heaven. After nine months, Sthaṇḍilā gave birth to a beautiful son who was great and of good deeds. The scholars predicted that this boy will possess knowledge of all the scriptures and his fame will spread across the earth. The parents named him ‘Indrabhūti’. This boy later became Lord Mahāvīra’s first Gaṇadhara and became famous as Gautama.
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
sthaṇḍila (स्थंडिल).—n S A leveled, squared, and somewhat raised piece of ground, as prepared for a sacrifice &c., an altar.
sthaṇḍila (स्थंडिल).—n An altar.
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
Sthaṇḍila (स्थण्डिल).—[sthal-ilac nuk lasya ḍaḥ Tv.]
1) A piece of ground (levelled, squared and prepared for a sacrifice), an altar; निषेदुषी स्थण्डिल एव केवले (niṣeduṣī sthaṇḍila eva kevale) Kumārasambhava 5.12; Bhāgavata 11.11.45.
2) A barren field.
3) A heap of clods.
4) A limit, boundary.
5) A land-mark.
6) A place, ground (as before a house); इह तु स्थण्डिले शीघ्रं कुशानास्तर सारथे (iha tu sthaṇḍile śīghraṃ kuśānāstara sārathe) Rām.2.111.13.
Derivable forms: sthaṇḍilam (स्थण्डिलम्).
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Sthāṇḍila (स्थाण्डिल).—[sthaṇḍile śayitā aṇ]
1) An ascetic who sleeps on the bare ground or on a place prepared for sacrifice.
2) A religious mendicant or beggar.
Derivable forms: sthāṇḍilaḥ (स्थाण्डिलः).
Sthaṇḍila (स्थण्डिल).—(nt.; compare AMg. thaṇḍila, not quite in same meaning), according to Tibetan (ḥdug gnas) residence: Madhuskandhasya devaputrasya °laṃ pradakṣiṇīkaroti Mūla-Sarvāstivāda-Vinaya iii.140.4.
Sthaṇḍila (स्थण्डिल).—n.
(-laṃ) 1. A level square piece of ground, prepared for a sacrifice. 2. A boundary, a land-mark. 3. A barren field. 4. A heap of clods. E. ṣṭhal to be situated, ilac aff., nuk aug.; la changed to ḍa .
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Sthāṇḍila (स्थाण्डिल).—m.
(-laḥ) 1. An ascetic sleeping on the bare ground, or ground prepared for a sacrifice. 2. A mendicant, a religious beggar. E. sthaṇḍila ground, &c., aṇ aff.
Sthaṇḍila (स्थण्डिल).—n. 1. A square place prepared for a sacrifice, Mahābhārata 13, 6550; [Rājataraṅgiṇī] 6, 87. 2. A barren field. 3. A heap of clods, [Mānavadharmaśāstra] 10, 71. 4. A boundary, a landmark, [Bhaṭṭikāvya, (ed. Calc.)] 3, 41.
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Sthāṇḍila (स्थाण्डिल).—i. e. sthaṇḍila + a, m. 1. An ascetic who sleeps on the place prepared for a sacrifice. 2. A religious mendicant.
Sthaṇḍila (स्थण्डिल).—[adjective] levelled piece of ground prepared for a sacrifice, place, spot, ground i.[grammar]
1) Sthaṇḍila (स्थण्डिल):—n. (of unknown derivation; [according to] to some connected with √sthal) an open unoccupied piece of ground, bare ground (also with kevala), an open field, [Mahābhārata] etc.
2) a piece of open ground (levelled, squared, and prepared for a sacrifice), [Śāṅkhāyana-brāhmaṇa; ???]
3) a boundary, limit, landmark, [Horace H. Wilson]
4) a heap of clods, [Monier-Williams’ Sanskrit-English Dictionary]
5) m. Name of a Ṛṣi, [Catalogue(s)]
6) Sthāṇḍila (स्थाण्डिल):—[from sthaṇḍila] a mfn. sleeping on the bare ground (as a penance), [Pāṇini 4-2, 15]; raised (as a toll) from a Sthaṇḍila [gana] śuṇḍikādi
7) [v.s. ...] m. = sthaṇḍila-śāyin, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
8) b See p. 1261, col. 3.
1) Sthaṇḍila (स्थण्डिल):—(laṃ) 1. n. A square place made for sacrifice; a boundary.
2) Sthāṇḍila (स्थाण्डिल):—(laḥ) 1. m. A devotee sleeping on sacrificial ground; a mendicant.
Sthaṇḍila (स्थण्डिल):—
1) n. eine geebnete Bodenfläche (für Oblationen und dgl.) [Amarakoṣa 2, 7, 17.] [Hemacandra’s Abhidhānacintāmaṇi 810. 824.] [Halāyudha 4, 77.] iṣumātrāvaraṃ sarvataḥ sthaṇḍilamupalipya [ĀŚV. GṚHY. 1, 3, 1.] [Śāṅkhāyana’s Brāhmaṇa 6, 14.] [LĀṬY. 3, 2, 11. 8, 5, 5. 9, 8, 4.] [Kātyāyana’s Śrautasūtrāṇi 22, 11, 9.] [GOBH. 1, 5, 15. 4, 8, 9.] [Kauśika’s Sūtra zum Atuarvaveda 133.] [Chāndogyopaniṣad 5, 2, 8] (sthaṇḍilya fehlerhaft). [GṚHYAS. 2, 21.] abījakamapi kṣetraṃ kevalaṃ sthaṇḍilaṃ bhavet [Spr. (II) 56] [?(Manu’s Gesetzbuch). Mahābhārata 3, 1615. 7, 2775. 13, 351. 2941. 6550. fg. Harivaṃśa 2206. Rāmāyaṇa 2, 25, 7. 88, 8. 103, 44. 111, 13.] same deśe caturhastaṃ caturasraṃ sthaṇḍilamupalipya gomayena [Suśruta 1, 6, 14.] niṣeduṣī sthaṇḍila eva kevale so v. a. auf dem blossen Erdboden [Kumārasaṃbhava 5, 12.] [Varāhamihira’s Bṛhajjātaka S. 24, 7. 60, 7.] [Rājataraṅgiṇī 6, 87.] [WEBER, KṚṢṆAJ. 249. 296. 298. fg.] [Bhāgavatapurāṇa 8, 16, 28.] [PAÑCAR. 3, 6, 2.] sasthaṇḍilaka adj. [Patañjali]; s. u. grāma
1) in den Nachträgen. —
2) m. Nomen proprium eines Ṛṣi [Oxforder Handschriften 101,b,22.] — Vgl. sthāṇḍila .
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Sthāṇḍila (स्थाण्डिल):—(von sthaṇḍila) adj.
1) auf dem blossen Erdboden schlafend (als Kasteiung) [Pāṇini’s acht Bücher 4, 2, 15.] [Amarakoṣa 2, 7, 44.] [Hemacandra’s Abhidhānacintāmaṇi 810.] —
2) von einem Sthaṇḍila erhoben (als Abgabe) gaṇa śuṇḍikādi zu [Pāṇini’s acht Bücher 4, 3, 76.]
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Sthaṇḍila (स्थण्डिल):—
1) gṛhe raṇye sthaṇḍile jantuvarjite [Hemacandra] [Yogaśāstra 3, 148.]
Sthaṇḍila (स्थण्डिल) in the Sanskrit language is related to the Prakrit words: Thaṃḍila, Thaṃḍilla.
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.
Kannada-English dictionary
Sthaṃḍila (ಸ್ಥಂಡಿಲ):—
1) [noun] an open ground levelled, squared and prepared for a sacrifice.
2) [noun] an extent of land that is not suitable for cultivation.
3) [noun] a heap of lumps of earth.
4) [noun] a border, frontier.
5) [noun] land, in general.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with (+0): Stantilam, Sthandilak, Sthandilaka, Sthandilapithika, Sthandilasamveshana, Sthandilasha, Sthandilashayana, Sthandilashayika, Sthandilashayin, Sthandilashayya, Sthandilasitaka, Sthandilasthandileshaya.
Full-text (+33): Sthandilashayin, Sthandilasitaka, Sthandilashayya, Sthandilashayika, Sthandilasamveshana, Thandila, Stantilam, Sthandilasha, Sthandilya, Sthandilasthandileshaya, Sthandileshaya, Susthandila, Sthandilashayana, Sthalasiman, Thandilashayika, Sthandile, Sthandileshayana, Thamdilla, Sthandilaka, Shandilya.
Relevant text
Search found 40 books and stories containing Sthandila, Sthamdila, Sthaṃḍila, Sthaṇḍilā, Sthaṇḍila, Sthāṇḍila, Sthandilas; (plurals include: Sthandilas, Sthamdilas, Sthaṃḍilas, Sthaṇḍilās, Sthaṇḍilas, Sthāṇḍilas, Sthandilases). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Temple worship and Rituals as per Shaiva Agamas (by Gayathri Balasubramanian)
Part 5.14 - The Dhvajarohana Festival (hoisting of flag) < [Chapter 3 - Temple Rituals]
Part 2.6 - The ritual of Adhyeshtaka-sthapana (placing of the first bricks) < [Chapter 3 - Temple Rituals]
Part 3.6 - Preparation of the Sthandila and the couch < [Chapter 3 - Temple Rituals]
Agni Purana (by N. Gangadharan)
Narada Purana (English translation) (by G. V. Tagare)
Chapter 19 - Installation of the Banner (dhvajāropaṇa) < [Part 1 - Pūrva-bhāga: Prathama-pāda]
Garuda Purana (by Manmatha Nath Dutt)
Chapter X - The mode of worshipping the goddess Lakshmi < [Agastya Samhita]
Khadira-grihya-sutra (by Hermann Oldenberg)
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 10.71 < [Section VIII - Improvement in the Status of Castes]