Alternative spellings of this word include Sthit.

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In Hinduism

Purana and Itihasa (epic history)

Source: archive.org: Shiva Purana - English Translation

Sthita (स्थित) refers to “stationed” (e.g., ‘staying at one’s side’), according to the Śivapurāṇa 2.3.19 (“Kāma’s destruction by Śiva”).—Accordingly, as Brahmā narrated to Naradā: “After thinking like this, the great Yogin, the goal of the good, surveyed all round, his suspicion having been aroused. He saw Kāma stationed [i.e., sthita] on His left side with his bow fully drawn and ready to discharge the arrow. Kāma was haughty and so was very senseless. O Nārada, on seeing Kāma in that attitude, instantaneously anger was aroused in lord Śiva, the supreme soul. [...]”.

Source: Cologne Digital Sanskrit Dictionaries: The Purana Index

Sthita (स्थित).—A son of Vasudeva and Madirā.^*

• * Vāyu-purāṇa 96. 170.

context information

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.

Natyashastra (theatrics and dramaturgy)

Source: Wisdom Library: Nāṭya-śāstra

1) Sthitā (स्थिता) refers to one of the main three main classifications of the catuṣpadā type of song, according to the Nāṭyaśāstra chapter 31. Accordingly, “the catuṣpadā of the sthitā class will have a quick tempo, and that of the pravṛttā class a slow tempo and the catuṣpadā of the sthita-pravṛttā class will have a medium tempo, and the tāla there, will be the cañcatpuṭaḥ as well as the cāpapuṭaḥ, and their pātas will be in double kalās”.

2) Sthita (स्थित) refers to one of the eighteen limbs of the five classes of songs (dhruvā) defined in the Nāṭyaśāstra chapter 32.4-6. Accordingly, “the five classes of dhruvās have always the following limbs (aṅga)...”.

3) Sthitā (स्थिता) refers to one of the seven classes of songs (dhruvā) defined in the Nāṭyaśāstra chapter 32.9-16. Accordingly, “depending on different conditions, the dhruvās are known to be of five classes”. The limbs belonging to this class are mentioned as: Vaihāyasa and Antāharaṇa

context information

Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).

Vyakarana (Sanskrit grammar)

Source: Wikisource: A dictionary of Sanskrit grammar

1) Sthita (स्थित).—Happened, come to pass; e. g. राम ङस् इति स्थिते (rāma ṅas iti sthite) etc.;

2) Sthita.—Established; remaining intact after the removal of doubts; cf. एवं हिं स्थितमेतत् (evaṃ hiṃ sthitametat);

3) Sthita.—Remaining unaffected as referring to अस्पृष्टकरण (aspṛṣṭakaraṇa); cf स्वराणामनु-स्वारस्य ऊष्मणां च अस्पृष्टं करणं वेदितव्यम् तध स्थितामित्युच्यते । यत्र वर्णस्थानमाश्रित्य जिह्वावतिष्ठते तत् स्थितमित्युच्यते (svarāṇāmanu-svārasya ūṣmaṇāṃ ca aspṛṣṭaṃ karaṇaṃ veditavyam tadha sthitāmityucyate | yatra varṇasthānamāśritya jihvāvatiṣṭhate tat sthitamityucyate) Uvvata on R.Pr. XIII. ;

4) Sthita.—Established or stated in the Padapatha; cf. स्थिते पदे पदपाठे इत्यर्थ (sthite pade padapāṭhe ityartha); gloss on T. Pr. XX.2.

context information

Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.

Ayurveda (science of life)

Source: gurumukhi.ru: Ayurveda glossary of terms

Sthita (स्थित):—[sthitaṃ] Keeping / placing

context information

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.

Shaivism (Shaiva philosophy)

Source: Brill: Śaivism and the Tantric Traditions

Sthita (स्थित) refers to “abiding (in a particular world)”, according to the Svacchandatantra 11.182-184.—Accordingly, “It is called Atimārga because it is beyond the mental dispositions. It is taught as ‘atimārga’ because the doctrine is beyond the worlds. And the lokas are designated ‘bound souls’, in the cycle of birth and death. They who are established in the atimārga, [that is to say] the followers of the observance of the skull and the Pāśupatas, they are to be known as beyond them. There is no rebirth for them and they abide (sthita) in [the reality of] Īśvara, in [the world of] Dhruva”.

Source: Brill: Śaivism and the Tantric Traditions (philosophy)

Sthita (स्थित) refers to “that which exists (inside consciousness)” according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “[...] And insofar as this [inference] produces the realization of this object—[which only] exists inside (antar-sthita-tadartha) [consciousness at the time when we infer]—thanks to the residual trace of the [past] experience, [and insofar as it produces this realization] as is appropriate [for an object, i.e.] in the form “this” (idantā), it only manifests [this object] as being separated [from the subject, the latter being expressed as “I”]. [...]”.

Source: SOAS University of London: Protective Rites in the Netra Tantra

Sthita (स्थित) refers to “(that which) remains” (in one’s heart), 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 22.5-10ab]—“Listen! I will speak to the question that remains in your heart (sthita—saṃśayaṃ te hṛdi sthitam). All the innumerable mantras, on all occasions, have the majesty of Śiva and Śakti, all are endowed with Śakti, all grant rewards and liberation, and [all] are nourished by one's own Śakti. However, the highest Deva is tranquil, in possession of imperceptible guṇas, [namely] Śiva who consists of all, who is pure, and who is to be understood as unsurpassed. [...]

context information

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.

Pancaratra (worship of Nārāyaṇa)

Source: Universität Wien: Sudarśana's Worship at the Royal Court According to the Ahirbudhnyasaṃhitā

Sthita (स्थित) refers to “one who stands” (above all beings), according to the Ahirbudhnyasaṃhitā, belonging to the Pāñcarātra tradition which deals with theology, rituals, iconography, narrative mythology and others.—Accordingly, “[...] Out of [his own] head indeed has God, the Lord, created the King in ancient times. Therefore does he have his head anointed and stands above all beings (sthita—sarvabhūtopari sthitaḥ). The King is praised in Revealed Knowledge and Systematized Bodies of Knowledge as a double Brāhmaṇa (i.e. as worth twice as much as a Brāhmaṇa). If one is hostile to him out of delusion, that fool is hostile to Hari [himself]”.

context information

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.

Jyotisha (astronomy and astrology)

Source: Wisdom Library: Brihat Samhita by Varahamihira

Sthita (स्थित) refers to a particular “condition” (of planets), according to the Bṛhatsaṃhitā (chapter 16) (“On the planets—graha-bhaktiyoga”), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If at the time of reappearance, a planet should appear bright, of large disc and in his natural condition (prakṛti-sthita), not crossed by thunderbolts, meteoric falls or dust-storms and not suffer in conjunction with other planets or if he should be in his house or in his Uccakṣetra or if he should be within sight of a benefic planet, he will bring prosperity to the persons and objects presided over by him. [...]”.

context information

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

In Buddhism

Mahayana (major branch of Buddhism)

Source: Wisdom Library: Maha Prajnaparamita Sastra

Sthita (स्थित) refers to “stopping (the functioning of the mind)”, according to Mahāprajñāpāramitāśāstra (chapter 4).—Accordingly, “[Question: Why is the Buddha called Samyaksaṃbuddha?]—[Answer]: [...] Furthermore, he knows that all the Dharmas are truly unchangeable (abhedya), without increase or decrease. Why are they unchangeable? When the functioning of the mind (citta-pravṛtti) is stopped (sthita) and destroyed (niruddha), when the path of speech (abhilāpamārga) is cut, he understands that Dharmas are motionless (acala), like nirvāṇa itself. This is why he is called Samyaksaṃbuddha”.

Source: academia.edu: A Study and Translation of the Gaganagañjaparipṛcchā

Sthita (स्थित) refers to “staying (in sameness)”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] This renunciation (tyāga) of the Bodhisattva is to transform into omniscience, and the omniscience is the same as all dharmas. Even though staying in sameness (samatā-sthita) he recollects renunciation. Even though he does not recollect any dharma, he transforms into awakening (bodhi). Why is that? Since in [the state of] omniscience, there is no duality of truth and untruth (dharmādharma), the non-duality (advaya) is without any mental effort (manasikāra). In this way, son of good family, the Bodhisattva cultivating the knowledge of the dharma practices the recollection of renunciation authorized by the Lord. [...]”.

Source: De Gruyter: A Buddhist Ritual Manual on Agriculture

Sthita (स्थित) refers to “standing (shaking and trembling)”, according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.—Accordingly, [after the Bhagavān emitted rays] “Then those hostile Nāgas reached that province in the sky. The Bhagavān uttered this mantra. The hostile Nāgas, having placed all flowers, fruits, crops, leaves and foliage in front of the Bhagavān, stood (sthita) shaking and trembling in front of the Bhagavān”.

context information

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.

Tibetan Buddhism (Vajrayana or tantric Buddhism)

Source: OSU Press: Cakrasamvara Samadhi

Sthita (स्थित) refers to “being situated (in the heart)” (of all beings) [i.e., sakala-sattva-hṛdi-sthitasya], according to the Guru Mandala Worship (maṇḍalārcana) ritual often performed in combination with the Cakrasaṃvara Samādhi, which refers to the primary pūjā and sādhanā practice of Newah Mahāyāna-Vajrayāna Buddhists in Nepal.—Accordingly, “To reach the happiness, in the heart of all beings [e.g., hṛd-sthita], Of the whole soul, of the highest dharma family ruler, Of the abandonment of hatred entirely, of great bliss, That happiness, be to you, the farthest consecration”.

context information

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

In Jainism

General definition (in Jainism)

Source: The University of Sydney: A study of the Twelve Reflections

1) Sthita (स्थित) refers to “situations”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “There ought to be steadfastness in equanimity for him whose mind does not become deluded by sentient and insentient beings, by desirability and undesirability, [and] by situations (sthita—sthitaiḥ)”.

2) Sthita (स्थित) refers to “(being) situated” (in the middle world), according to the Jñānārṇava.—Accordingly, “This most powerful [and] cruel death devours against their will the life of those who possess a body that has settled in the middle world [com.—[the one] situated (sthitam) in the middle earth (pṛthvīmadhye)], in hell, in the world of Brahmā, in Indra’s abode, in the middle of the ocean, inside the forest, at all quarters of the globe, on a mountain-peak, in a place difficult of access on account of fire, forest, cold, darkness, thunderbolts [and] swords, or in [a place] crowded with a troop of ruttish elephants”.

context information

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.

India history and geography

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Sthita.—(CII 1), same as upasthita, present. (BEFEO, Vol. XLIII, p. 6, text lien 15), same as pratiṣṭhita, installed. Note: sthita is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

Languages of India and abroad

Marathi-English dictionary

Source: DDSA: The Molesworth Marathi and English Dictionary

sthita (स्थित).—p (S) Standing, staying, resting, that stands or is in any receptacle or place. See the noun below.

--- OR ---

sthīta (स्थीत).—f (Common contraction of sthiti) Stay, stand, rest; continuance, residence, inherence; state or condition; situation, site, position; the staying or being (of any thing in any place). 2 fig. General conduct or carriage; tenor of a practice.

Source: DDSA: The Aryabhusan school dictionary, Marathi-English

sthita (स्थित).—p Standing, staying.

--- OR ---

sthita (स्थित).—f Stay, stand. Fig. General conduct.

context information

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

Source: DDSA: The practical Sanskrit-English dictionary

Sthita (स्थित).—p. p. [syā-kta]

1) Stood, remained, stayed.

2) Standing.

3) Standing up, risen; स्थितः स्थितामुच्चलितः प्रयाताः (sthitaḥ sthitāmuccalitaḥ prayātāḥ) ... छायेव तां भूपतिरन्वगच्छत् (chāyeva tāṃ bhūpatiranvagacchat) R.2.6.

4) Staying, resting, living, being, existing, situated; धन्या केयं स्थिता ते शिरसि (dhanyā keyaṃ sthitā te śirasi) Mu.1.1; Meghadūta 7; oft. with gerunds merely as a copula; वेदान्तेषु यमाहुरेकपुरुषं व्याप्य स्थितं रोदसी (vedānteṣu yamāhurekapuruṣaṃ vyāpya sthitaṃ rodasī) V.1.1; Ś.1.1; Kumārasambhava 1.1.

5) Happened, occurred; सुहृदः पश्य वसन्त किं स्थितम् (suhṛdaḥ paśya vasanta kiṃ sthitam) Kumārasambhava 4.27.

6) Stationed in, occupying, appointed to; अभिजनवतो भर्तुः श्लाध्ये स्थिता गृहिणीपदे (abhijanavato bhartuḥ ślādhye sthitā gṛhiṇīpade) Ś.4.18.

7) Acting up to, abiding by, conforming to; किमत्र चित्रं यदि कामसूर्भूर्वृत्ते स्थितस्याधिपतेः प्रजानाम् (kimatra citraṃ yadi kāmasūrbhūrvṛtte sthitasyādhipateḥ prajānām) R.5.33; धर्मे स्थिताः (dharme sthitāḥ) (rājānaḥ) Mālatīmādhava (Bombay) 1.25.

8) Stood still, stopped, desisted.

9) Fixed on, firmly attached to; ममात्र भावैकरसं मनः स्थितम् (mamātra bhāvaikarasaṃ manaḥ sthitam) Kumārasambhava 5.82.

1) Steady, firm; as in स्थितधी (sthitadhī) or स्थितप्रज्ञ (sthitaprajña) q. v.

11) Determined, resolved; इति देहविमुक्तये स्थिताम् (iti dehavimuktaye sthitām) (ratim) Kumārasambhava 4.39.

12) Established, decreed.

13) Steadfast in conduct, steady-minded.

14) Upright, virtuous.

15) Faithful to a promise or agreement.

16) Agreed, engaged, contracted.

17) Ready, being close or at hand.

-tam 1 Standing by itself (as a word).

2) Stopping, standing still.

3) Manner of standing.

4) Perseverance on the right path.

Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary

Sthita (स्थित).—mfn.

(-taḥ-tā-taṃ) 1. Steady, firm, immovable. 2. Stayed, stopped. 3. Determined, resolved, decreed, established. 4. Upright, virtuous, steady in conduct. 5. Agreed, engaged, contracted, promised. 6. Risen, got up. 7. Standing. 8. Being, situated, living, existing. 9. Being close, at hand, ready. n.

(-taṃ) A word standing by itself. E. ṣṭhā to stay or be, aff. kta .

Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary

Sthita (स्थित).—[adjective] standing, abiding, remaining; continuing, keeping on ([nominative], [locative], [instrumental], [gerund], or [adverb]); turned to, intent upon, occupied with ([locative] or —°); fixed, settled, determined, firm, valid; present, existing; left, ceased, stopped. [neuter] the act or manner of standing.

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

1) Sthita (स्थित):—[from sthā] a mfn. standing (as opp. to ‘going’, ‘sitting’, or ‘lying’; parasparaṃ sthitam, ‘standing opposed to each other’; sthitaṃ tena, ‘it was stood by him’ = ‘he waited’), [Manu-smṛti; Mahābhārata] etc.

2) [v.s. ...] standing firm (yuddhe, ‘in battle’), [Harivaṃśa]

3) [v.s. ...] standing, staying, situated, resting or abiding or remaining in ([locative case] or [compound]; with uccāvaceṣu, ‘abiding in things high and low’; with anityam, ‘not remaining permanently’, ‘staying only a short time’), [Kātyāyana-śrauta-sūtra; Manu-smṛti; Mahābhārata] etc.

4) [v.s. ...] being or remaining or keeping in any state or condition ([locative case], [instrumental case] [ablative] [compound], or a noun in the same case, also [indeclinable participle] or [adverb]; vyāpya sthitaḥ, ‘he keeps continually pervading’ [Śakuntalā; Vikramorvaśī]; upaviśya sthitaḥ, ‘he remains sitting’ [Vikramorvaśī]; kathaṃ sthitāsi, ‘how did you fare?’ [Vikramorvaśī] ; evaṃ sthite, ‘it being so’ [Pañcatantra]; puraḥ sthite, ‘it being imminent’), [Mahābhārata; Kāvya literature] etc.

5) [v.s. ...] engaged in, occupied with, intent upon, engrossed by, devoted or addicted to ([locative case] or [compound]), performing, protecting, [Manu-smṛti; Mahābhārata] etc.

6) [v.s. ...] abiding by, conforming to, following ([locative case]), [ib.]

7) [v.s. ...] being in office or charge, [Pañcatantra; Rājataraṅgiṇī]

8) [v.s. ...] adhering to or keeping with ([locative case]), [Harivaṃśa]

9) [v.s. ...] lasting, [Ṛgveda-prātiśākhya]

10) [v.s. ...] firm, constant, invariable, [Kathāsaritsāgara]

11) [v.s. ...] settled, ascertained, decreed, established, generally accepted, [Śatapatha-brāhmaṇa] etc. etc.

12) [v.s. ...] fixed upon, determined, [Śakuntalā]

13) [v.s. ...] firmly convinced or persuaded, [Mahābhārata; Subhāṣitāvali]

14) [v.s. ...] firmly resolved to ([infinitive mood] or [locative case]), [Mahābhārata; Rāmāyaṇa] etc.

15) [v.s. ...] faithful to a promise or agreement, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] : upright, virtuous, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

16) [v.s. ...] prepared for or to ([dative case]), [Yājñavalkya; Kumāra-sambhava]

17) [v.s. ...] being there, existing, present, close at hand, ready (sthito hy eṣaḥ, ‘I myself am ready’; agraje sthite, ‘when the elder brother is there’), [Manu-smṛti; Mahābhārata] etc.

18) [v.s. ...] belonging to ([genitive case]), [Rāmāyaṇa]

19) [v.s. ...] turned or directed to, fixed upon ([locative case] or [compound]), [Varāha-mihira’s Bṛhat-saṃhitā; Sarvadarśana-saṃgraha]

20) [v.s. ...] resting or depending on ([locative case]), [Mahābhārata; Rāmāyaṇa] etc.

21) [v.s. ...] leading or conducive to ([dative case]), [Pañcatantra]

22) [v.s. ...] one who has desisted or ceased, [Pañcadaṇḍacchattra-prabandha]

23) [v.s. ...] left over, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]

24) [v.s. ...] (in Vedic gram.) not accompanied by iti (in the Pada-pāṭha), standing alone (pade sthite, ‘in the Pada text’), [Prātiśākhya]

25) [v.s. ...] n. standing still, stopping, [Bhartṛhari]

26) [v.s. ...] staying, remaining, abiding, [Rāmāyaṇa]

27) [v.s. ...] manner of standing, [ib.]

28) [v.s. ...] perseverance on the right path, [ib.]

29) b sthiti etc. See p.1264.

Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary

Sthita (स्थित):—[(taḥ-tā-taṃ) a.] Placed; agreed; risen; stayed; determined; steady, firm; upright.

Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)

Sthita (स्थित) in the Sanskrit language is related to the Prakrit words: Ciṭṭhiya, Ṭhiya, Thakka, Thia.

[Sanskrit to German]

Sthita in German

context information

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.

Hindi dictionary

Source: DDSA: A practical Hindi-English dictionary

Sthita (स्थित) [Also spelled sthit]:—(a) situated, located, placed; circumstanced; ~[prajña] firm in judgment, gifted with unshakable mental equilibrium; hence ~[prajñatā] (nf).

context information

...

Kannada-English dictionary

Source: Alar: Kannada-English corpus

Sthita (ಸ್ಥಿತ):—

1) [adjective] standing erect.

2) [adjective] stood up.

3) [adjective] being; existing.

4) [adjective] not wavering or fluttering.

5) [adjective] not temporary; permanent.

6) [adjective] established or proved; demonstrated.

7) [adjective] being within one’s reach.

8) [adjective] bound by one’s promise, vow, etc.

9) [adjective] happened; occured; taken place.

--- OR ---

Sthita (ಸ್ಥಿತ):—

1) [noun] that which is fixed, established or installed.

2) [noun] balance quantity or amount (after something is spent, lost, paid, etc.).

3) [noun] (erot.) the act of having sexual intercourse in a standing position.

context information

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 (+9): Sthitabuddhidatta, Sthitadhi, Sthitaka, Sthitakampya, Sthitakuncita, Sthitalapa, Sthitalaya, Sthitalinga, Sthitamati, Sthitanavanatapralambabahu, Sthitanishchitta, Sthitanishcitta, Sthitapathya, Sthitaprajna, Sthitaprajne, Sthitaprakarana, Sthitapravritta, Sthitapreman, Sthitarati, Sthitarita.

Ends with (+252): Abhiprasthita, Abhisamprasthita, Abhisamsthita, Abhishthita, Abhyavasthita, Abhyupasthita, Abjasthita, Achirayanasamprasthita, Acirasthita, Acirayanasamprasthita, Adhahsthita, Adhishthanadhishthita, Adhishthita, Adhyatmasamsthita, Advaitasamsthita, Agrasamsthita, Akashapratishthita, Alakshitopasthita, Amtasthita, Amukhisthita.

Full-text (+276): Sthitadhi, Sthitaprajna, Sthitapreman, Hastasthita, Vacanesthita, Cirasthita, Nabhahsthita, Dvahsthita, Tamahsthita, Paryantasthita, Madhyasthita, Yathasthita, Sthitasamketa, Prakritisthita, Susthitamanas, Sthitopasthita, Ekantasthita, Sthitapathya, Gaganasthita, Asthita.

Relevant text

Search found 51 books and stories containing Sthita, Sthitā, Sthīta; (plurals include: Sthitas, Sthitās, Sthītas). 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)

Bhūmi 10: the ground of the cloud of the Dharma (dharmameghā) < [Chapter XX - (2nd series): Setting out on the Mahāyāna]

Twelve-membered speech of the Buddha: Final comments < [Part 2 - Hearing the twelve-membered speech of the Buddha]

Note (1): The Hīnayānist dharmatā < [Part 2 - Understanding dharmatā and its synonyms]

+ 8 more chapters / show preview

Garga Samhita (English) (by Danavir Goswami)

Verses 1.3.6-8 < [Chapter 3 - Description of the Lord’s Appearance]

Verse 4.3.14 < [Chapter 3 - The Story of the Mithilā Women]

Verse 4.19.39 < [Chapter 19 - A Thousand Names of Srī Yamunā]

+ 18 more chapters / show preview

Cidgaganacandrika (study) (by S. Mahalakshmi)

Verse 142-143 [Vyomavāmesvaryādi Pañcavāha Śaktis] < [Chapter 3 - Third Vimarśa]

Verse 78 [Pīṭhacakra in Savikalpaka and Nirvikalpaka Samādhi] < [Chapter 3 - Third Vimarśa]

Verse 191 [Necessity of external object for reflection disproved] < [Chapter 4 - Fourth Vimarśa]

+ 9 more chapters / show preview

Shrimad Bhagavad-gita (by Narayana Gosvami)

Verse 2.54 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]

Verse 2.55 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]

Verse 2.61 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]

+ 13 more chapters / show preview

The Tattvasangraha [with commentary] (by Ganganatha Jha)

Verse 687 < [Chapter 11 - On ‘Quality’ as a Category]

Verse 253 < [Chapter 7 - Doctrine of the Self (ātman, ‘soul’)]

Verse 221 < [Chapter 7 - Doctrine of the Self (ātman, ‘soul’)]

+ 12 more chapters / show preview

Vivekachudamani (by Shankara)

Verse 338

Verse 428

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