Sthita, Sthitā: 34 definitions
Introduction:
Sthita means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi. 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.
Alternative spellings of this word include Sthit.
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In Hinduism
Purana and Itihasa (epic history)
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. [...]”.
Sthita (स्थित).—A son of Vasudeva and Madirā.*
- * Vāyu-purāṇa 96. 170.
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)
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
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—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), construction and performance of Theater, and Poetic works (kavya).
Vyakarana (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.
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)
Toxicology (Study and Treatment of poison)
Sthita (स्थित) refers to “storing ingredients” (e.g., in cow’s horn), according to the Kāśyapa Saṃhitā: an ancient Sanskrit text from the Pāñcarātra tradition dealing with both Tantra and Viṣacikitsā, which represents the Ayurvedic study on Toxicology (Viṣavidyā or Sarpavidyā).—Sage Kāśyapa recommends potent drugs to treat sthāvara or plant-poison. According to the Kāśyapasaṃhitā (8.29-30), “The bile of pigeon, monkey, cat, iguana, mongoose, boar, and peacock, mixed with honey and stored in cow’s horn (śṛṅgī-sthita) can effectively cure snake and plant poisons when used as nasal application,ointment, and so on”.
Unclassified Ayurveda definitions
Sthita (स्थित):—[sthitaṃ] Keeping / placing
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)
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”.
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. [...]
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.
Shaiva 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”]. [...]”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Pancaratra (worship of Nārāyaṇa)
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]”.
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)
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. [...]”.
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.
Yoga (school of philosophy)
Sthita (स्थित) refers to “being situated” (in the state of liberation from which there is no return), according to the Brahmayāmala-tantra (or Picumata), an early 7th century Śaiva text consisting of twelve-thousand verses.—Accordingly, [while describing a haṭha-sādhana (foreceful practice)]: “[...] O goddess, he could slay everyone [through] the weapon Mantra taught earlier [and] with the Vidyā mantra. Having become fearless and situated (sthita) in the state of [liberation from which there is] no return, the [Sādhaka] could subdue me along with you. What [to speak of] other leaders of the spirits? [...]”
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Vastushastra (architecture)
Sthita (स्थित) refers to “stagnant water” which is mentioned as one of the possible causes for replacing a Liṅga, according to the section dealing with Jīrṇoddhāra (“renovation”) in verse 119cd-124 of the Prāyaścittasamuccaya of Trilocanaśiva: a 12th century Śaiva manual on expiations.—Accordingly, “If one’s own liṅga is dropped, destroyed, burnt, stolen or taken away by a rat, kite, crow, dog or monkey, one will be purified after reciting one lakh of aghora, [and] after installing, according to the rules, another liṅga. And the same [rule] applies for the piṇḍikā. But if the liṅga falls from one’s hand into flowing or stagnant water (sthita), in that case too one should recite [aghora] one lakh times and [the liṅga] requires re-inauguration. [...]”
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.
Shaktism (Shakta philosophy)
Sthita (स्थित) refers to “residing (in the cosmic egg)”, as discussed in the Yogakhaṇḍa of the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, as the Goddess says to Mahādeva: “O Great God (mahādeva), when the universe, mobile and immobile, was a formless Void there was neither you nor I, neither Brahmā nor Keśava (Viṣṇu), neither the gods nor the world; [...]. The God of the gods, the Supreme Lord without beginning, the agent of the emanation of the radiant energy (to which belongs all that) extends from Brahmā up to the end of the worlds, slept. O Hara, the unmanifest god, generated the Cosmic Egg. O fair faced one, there in the middle, you and I abided (sthita) for a cosmic age [sthitau kalpaṃ]. [...]”.
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.
Vedanta (school of philosophy)
Sthita (स्थित) refers to “being established” (in a desirable state), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] Truly the yogi feels no excitement even at being established (sthita) [aho tatra sthito yogī na harṣamupagacchati] in that state which all the Devas from Indra down yearn for disconsolately. He who has known That is untouched within by good deeds or bad, just as the sky is not touched by smoke, however much it may appear to be. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
In Buddhism
Mahayana (major branch of Buddhism)
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”.
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. [...]”.
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”.
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)
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”.
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)
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”.
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
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.
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
sthita (स्थित).—p (S) Standing, staying, resting, that stands or is in any receptacle or place. See the noun below.
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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.
sthita (स्थित).—p Standing, staying.
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sthita (स्थित).—f Stay, stand. Fig. General conduct.
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
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.
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 .
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.
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.
Sthita (स्थित):—[(taḥ-tā-taṃ) a.] Placed; agreed; risen; stayed; determined; steady, firm; upright.
Sthita (स्थित):—(partic. von 1. sthā) [Pāṇini’s acht Bücher 7, 4, 40.] [Vopadeva’s Grammatik 26, 119.]
1) adj. a) stehend, stehen geblieben (Gegens. gehend, sitzend, liegend) [Trikāṇḍaśeṣa 3, 3, 192.] [Hemacandra’s Abhidhānacintāmaṇi 492.] [Anekārthasaṃgraha 2, 206.] [Medinīkoṣa t. 69.] [Halāyudha 2, 231.] [Manu’s Gesetzbuch 2, 196. 8, 2. 10. 4, 47.] [Mahābhārata 3, 2427.] [Raghuvaṃśa 1, 89. 2, 6.] [Spr. (II) 913.] [Śākuntala 45. 136, v. l.] [Kathāsaritsāgara 18, 97.] [Bhāgavatapurāṇa 3, 28, 37.] parasparasthitau sich (feindlich) gegenüberstehend [Raghuvaṃśa 11, 82.] liṅga adj. ein stehendes Glied habend [Mahābhārata 7, 9625.] sthira st. dessen [13, 7512.] — b) stehend so v. a. Stand haltend, nicht weichend: yuddhe [Harivaṃśa 10584.] [Spr. (II) 3461.] — c) an einem Orte stehend, verweilend, befindlich (von Belebtem und Unbelebtem): sthāṇau rathaḥ [Kātyāyana’s Śrautasūtrāṇi 14, 3, 12.] viṣaye [Manu’s Gesetzbuch 5, 82.] sve pathi [10, 101.] [Rāmāyaṇa 2, 94, 26.] [Kirātārjunīya 5, 49.] [Manu’s Gesetzbuch 12, 14.] [Mahābhārata 1, 2402. 3, 1722. 2131. 2311.] [Rāmāyaṇa 4, 21, 17.] [Raghuvaṃśa 6, 11.] [Spr. (II) 1439. 3902. 5313. 5569. 6443. 7047.] [Śākuntala 61, 13.] [Varāhamihira’s Bṛhajjātaka S. 3, 37. 4, 28. 13, 5. 24, 18. 44, 13. 51, 7.] [Kathāsaritsāgara 18, 239. 281. 285. 33, 139. 37, 60.] [Rājataraṅgiṇī 3, 227. fg.] [Bhāgavatapurāṇa 4, 4, 25.] [Hitopadeśa 20, 11.] [Lassen’s Anthologie (III) 16, 3.] manasi [Rāmāyaṇa Gorresio 2, 51, 6.] [Spr. (II) 2906.] pramukhe [Harivaṃśa 10216.] pārśve [Rāmāyaṇa 1, 2, 5.] antike [Spr. (II) 5811.] saṃnikṛṣṭe [Śākuntala 23, 23.] iha [Kathāsaritsāgara 13, 138. 18, 219. 355.] tatra [Manu’s Gesetzbuch 7, 146.] [Rāmāyaṇa 2, 87, 24.] kṛtsnaṃ tatraiva divasam [59, 7.] yatra [Spr. (II) 7227.] [Kathāsaritsāgara 13, 180.] agre [Rājataraṅgiṇī 4, 319.] agratas [Mahābhārata 1, 6006. 5, 7006.] [Rāmāyaṇa 1, 4, 9.] [Kathāsaritsāgara 12, 127.] adhas [morgenländischen Gesellschaft 27, 30.] [Mārkāṇḍeyapurāṇa 18, 25.] upari [Harivaṃśa 9640.] [] zu [Bṛhadāranyakopaniṣad] [?S. 238. Kathāsaritsāgara 18,394. Oxforder Handschriften 31,b, Nalopākhyāna 3. Lassen’s Anthologie (III) 19,5. 34,12.] puras [?ad Śākuntala 135] (zeitlich so v. a. bevorstehend). [Kathāsaritsāgara 29, 156. 32, 5.] [Rājataraṅgiṇī 6, 356.] puratas [Chezy’s Ausgabe des Śākuntala 60, 2.] purastāt [Kātyāyana’s Śrautasūtrāṇi 4, 8, 26.] bahis [Pañcatantra 226, 22.] [Rājataraṅgiṇī 6, 43.] antar 57. abhyarkabimbam [Śākuntala 170.] anityam nicht beständig —, nur kurze Zeit verweilend [Manu’s Gesetzbuch 3, 102.] in comp. mit der Ergänzung: madyabhāṇḍa (āpaḥ) [Manu’s Gesetzbuch 11, 147.] anantara (so ed. Bomb.) [Rāmāyaṇa 2, 87, 5.] [Meghadūta 7.] [Raghuvaṃśa 3, 57.] [Spr. (II) 792. 1193. 2846. 7490. 7525.] [Varāhamihira’s Bṛhajjātaka S. 27, 1. 68, 89.] [Kathāsaritsāgara 3, 47. 18, 141.] vṛṣa so v. a. reitend auf [Bhāgavatapurāṇa 9, 18, 9.] madhūcchiṣṭa in Wachs stehend so v. a. mit Wachs bestrichen [Mahābhārata 3, 17132.] taṭa (vgl. taṭastha) so v. a. gleichgiltig, Nichts besagend: ālāpa [UTTARAR. 115, 10 (156, 8).] cira lange gelegen (Speise) [Manu’s Gesetzbuch 5, 25.] acira [10, 90.] — d) in einer Lage —, in einem Verhältniss —, in einem Zustande sich befindend; die Ergänzung a) ein loc.: viṣame [Rāmāyaṇa 2, 74, 19.] rājye [99, 8.] sukhe [Spr. (II) 3257, v. l.] vitte [4341, v. l.] ślādhye gṛhiṇīpade [Śākuntala 94.] śāśvate brahmaṇi [14, 12.] āpadi [Hemacandra’s Abhidhānacintāmaṇi.477] puṃsi so v. a. männlichen Geschlechts seiend [Trikāṇḍaśeṣa 2, 1, 1.] strīliṅge [Vopadeva’s Grammatik 4, 1.] — β) ein instr.: prakṛtyā [Spr. (II) 3330.] [] zu [Bṛhadāranyakopaniṣad] [S. 292.] — γ) ein ablat.: daivaṃ puruṣakāraśca sthitāvanyonyasaṃśrayāt [Spr. (II) 2975.] — δ) im comp. vorangehend: prakṛti [Varāhamihira’s Bṛhajjātaka S. 16, 40.] ātmarūpa [26, 8.] pravāsa [Kathāsaritsāgara 3, 33. 34, 13.] surata [21, 23. 36, 90.] dūtya [61, 226.] — ε) ein in demselben Casus stehendes Nomen: sthitāsmi tāvatkanyaiva [Kathāsaritsāgara 24, 201.] tāṃsamīkṣya tataḥ sarvānnirviśeṣākṛtīṃsthitān [Mahābhārata 3, 2201.] vinayāvanatā [2467.] viprā dharmaparāḥ [Harivaṃśa 11306.] [Rāmāyaṇa 1, 63, 13.] sthitaṃ manaḥ śatruvadhe suniścitam [3, 28, 10.] vismitaṃ kumārasainyaṃ sapadi sthitaṃ ca tat [Raghuvaṃśa 3, 40.] [Kumārasaṃbhava 5, 82.] vilokayan [Śākuntala 9, 4. 33, 4. 66, 13. 131. 174.] [Spr. (II) 6320.] [Varāhamihira’s Bṛhajjātaka S. 9, 5. 38.] [Kathāsaritsāgara 28, 162. 29, 157.] tavaitacca viditaṃ prāgapi sthitam [33, 10. 44, 116.] sa cāsya putro muṣituṃ sārthaṃ kvāpi gataḥ sthitaḥ [73, 209.] vṛkṣe lambamānaṃ sthitam [75, 45.] [Rājataraṅgiṇī 5, 182.] [Bhāgavatapurāṇa 1, 2, 19.] [Pañcatantra 46, 24.] yata āvayorbhakṣitaśepāhāraḥ pracurastiṣṭhati [Hitopadeśa 50, 20. fg. 73, 17, v. l.] — ζ) ein absol.: vyāpyemāṃsthito bhāvānmahāṃsarvānaśoṣataḥ [Manu’s Gesetzbuch 12, 24.] viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat [Bhagavadgītā 10, 42.] [Harivaṃśa 14733.] [Rāmāyaṇa 3, 10, 7] (pīḍitām zu lesen). [?56, 7. 74, 19. Meghadūta 59. Raghuvaṃśa 1, 14. Śākuntala 1. 21, 1. 55, 1. 77, 10. 78, 8. Vikramorvaśī 1. 15, 5. Kathāsaritsāgara 7, 70. 43, 54. Pañcatantra ed. orn. 50, 5. Hitopadeśa 9, 15. 22, 1. Lassen’s Anthologie (III) 10, 7. 14, 18. 20, 4. 88, 15. Bhaṭṭikavya 1, 6.] — η) ein adv.: teṣu (yavaneṣu) samyakśāstramidaṃ sthitam [Varāhamihira’s Bṛhajjātaka S. 2, 15.] kathamiyantaṃ kālaṃ mayā virahitā sthitāsi [Vikramorvaśī 72, 6.] tathā [Chezy’s Ausgabe des Śākuntala 123, 10.] [Hitopadeśa 23, 9.] evaṃ sthitam [Mālavikāgnimitra 14, 20.] [Kathāsaritsāgara 32, 4.] iti vor [Vopadeva’s Grammatik 8, 14.] dhiṅmāṃ yaḥ evamevādhunā sthitaḥ [Rājataraṅgiṇī 3, 183.] [Pañcatantra 87, 19.] evaṃ sthite [?149, 13. Daśakumāracarita 62, 8. 79, 7.] bahudhā [Ṛtusaṃhāra 6, 10.] dvādaśadhā [Śākuntala 186.] tūṣṇīm [Hitopadeśa 14, 19.] avanatānanam [Rājataraṅgiṇī 3, 286.] — e) begriffen in, beschäftigt mit, sich befleissigend, bedacht auf, obliegend, hingegeben: sarvapāpeṣu [Manu’s Gesetzbuch 8, 380.] pratikūleṣu [9, 275.] sāhāyye [Mahābhārata 1, 6025.] bhojanācchādane caiṣām [3, 14736.] dhanārjane [Kathāsaritsāgara 26, 129.] rājavṛtte [Harivaṃśa 11306.] svakarmasu [Mahābhārata 3, 15640.] arthakṛtyeṣu [Spr. (II) 3706.] svadharme [4859.] adharme [6713.] laulye [3092.] tapasi [Rāmāyaṇa 1, 57, 18. 65, 26.] [Kathāsaritsāgara 20, 61.] [Lassen’s Anthologie (III) 49, 22.] [Bhāgavatapurāṇa 4, 1, 17.] śīle satye śrute [Rāmāyaṇa 2, 39, 24.] [Rāmāyaṇa] [Gorresio 2, 120, 24.] tasyāḥ priye [Rāmāyaṇa] [SCHL. 2, 96, 28.] śreyasi [5, 90, 36.] praśama [Raghuvaṃśa 8, 15.] tapaḥ [Kathāsaritsāgara 19, 6.] śauca [Rājataraṅgiṇī 5, 406.] — f) verbleibend in so v. a. sich richtend nach, nachkommend, befolgend: vyavahāravidhau [Manu’s Gesetzbuch 8, 45.] śāsane bhrātuḥ [Mahābhārata 2, 1970.] nideśe [3, 959.] [Raghuvaṃśa 14, 44.] vacane [Hemacandra’s Abhidhānacintāmaṇi 432.] vaikhānasamate [Manu’s Gesetzbuch 6, 21.] [Rāmāyaṇa 1, 68, 12.] samaye [Harivaṃśa 14375.] [Kathāsaritsāgara 18, 142.] — g) im Amte stehend [Spr. (II) 803. 7054.] — h) zu Jmd (loc.) stehend, es mit Jmd haltend [Harivaṃśa 9129.] — i) dauernd [Prātiśākhya zum Ṛgveda 13, 3] (auch a). fest bestehend, keinen Wandel erfahrend: saṃvid adj. [Kathāsaritsāgara 16, 96. 20, 207. 32, 10. 63, 159.] saṃketa adj. [46, 37.] mantra so v. a. nicht verrathen werdend [Spr. (II) 6603, v. l.] — k) feststehend so v. a. allgemein angenommen, geltend [The Śatapathabrāhmaṇa 8, 7, 1, 9.] tasmādetatsthitam [Śāṅkhāyana’s Brāhmaṇa] bei [WEBER, Nakṣ. 2, 347.] yā hyeṣā gahvarī māyā nidreti jagati sthitā [Harivaṃśa 2845.] śāśvato yaṃ sadā dharmaḥ sthito smāsu [Rāmāyaṇa 2, 102, 2.] iti sthitamākṣipati [] zu [Chāndogyopaniṣad] [S. 22.] iti sthitam [Kārikā 10] [?aus Siddhāntakaumudī zu Pāṇini’s acht Bücher 7, 2, 10. SARVADARŚANAS. 60, 19. 93, 22] (sthitaḥ fehlerhaft). [146, 1. 2. 159, 19.] pituḥ samīpagamanam feststehend so v. a. beschlossen [Chezy’s Ausgabe des Śākuntala 108,2.] — l) fest überzeugt: ātmanaḥ pratirūpo sau labdhaḥ patiriti sthite (nom. du. f.) [Mahābhārata 1, 4140.] [Spr. (II) 868.] fest entschlossen: anatikramaṇīyaṃ me suhṛdvākyamiti sthito smi [Śākuntala 22, 12. fg.] tvāṃ vijetum [Mahābhārata 5, 7140.] rāmapravrājane [Rāmāyaṇa 2, 35, 13.] rakṣovadhe [Vopadeva’s Grammatik 5, 3.] bereit zu (dat.): dānāya [Yājñavalkya’s Gesetzbuch 2, 54.] dehavimuktaye [Kumārasaṃbhava 4, 39.] = satpratijña [Trikāṇḍaśeṣa] = sapratijña [Hemacandra’s Anekārthasaṃgraha] = pratijñātavant [Medinīkoṣa] — m) dastehend, daseiend, vorhanden, anwesend, gegenwärtig: ko jātu parabhāryāṃ hi nārī vyālīmiva sthitām . vāsayetsvagṛhe [Mahābhārata 5, 7071.] nivedyatāṃ naiṣadhāya sarvāḥ prakṛtayaḥ sthitāḥ [3, 2266.] na cintayati naḥ sthitān [Harivaṃśa 10215.] sthito hyeṣaḥ da stehe ich, da bin ich [Rāmāyaṇa Gorresio 1, 56, 3.] [Rājataraṅgiṇī 4, 22.] nau so v. a. bereit stehend [Rāmāyaṇa 2, 12, 69.] sthitaṃ sthitaṃ hanti garbham jeden vorhandenen [Suśruta 2, 297, 3.] śrutau taskaratā sthitā [Raghuvaṃśa 1, 27.] ardharātraḥ ist da, ist gekommen [Rāmāyaṇa Gorresio 1, 36, 14.] zwischen anāgata und atikrānta [WEBER, Nakṣ. 1, 312.] sajātyā (so zu trennen) sthitayānyayā [Manu’s Gesetzbuch 9, 87.] etāni śilpāni mayi sthitāni finden sich bei mir vor so v. a. ich kenne sie [Mahābhārata 4, 292.] agraje sthite [Manu’s Gesetzbuch 3, 171.] [Mahābhārata 1, 5968.] [Rāmāyaṇa 2, 23, 36. 102, 2.] [Rāmāyaṇa] [Gorresio 2, 20, 41. 3, 21, 7. 53, 59. 4, 38, 18.] [Kathāsaritsāgara 5, 4. 15, 131. 17, 20. 21, 117. 31, 81. 34, 51. 234.] tvayyasthite [42, 159.] sthitāsvapyuttarādyāsu prākprācīṃ yānti kiṃ nṛpāḥ [18, 57.] atimadhyaṃdine sthite [Manu’s Gesetzbuch 4, 140. 11, 218.] — n) Jmd gehörend: rājyaṃ tava [Rāmāyaṇa 2, 21, 14.] — o) gerichtet auf: gaganatala (dṛṣṭinipāta) [Varāhamihira’s Bṛhajjātaka S. 28, 8.] vṛttinirodhe yatnaḥ [SARVADARŚANAS. 168, 21.] — p) stehend bei so v. a. beruhend auf, abhängig von (loc.): yasyāṃ lokāḥ prasūtiśca sthitā nityamatho sukham [Mahābhārata 1, 6139.] jayāśā me tvayi sthitā [Rāmāyaṇa 6, 77, 4.] siddhistu daive sthitā [Spr. (II) 4649.] — q) mit dat. zu Etwas dienend, führend: pīḍanaṃ dharmanāśāya pāpāyāyaśase sthitam [Spr. (II) 4204.] — r) übrig geblieben [Kumārasaṃbhava 4, 27.] [Hitopadeśa 98, 16, v. l.] — s) der von Etwas abgestanden ist, abgelassen hat [Spr. (II) 6986.] [Pañcatantra 249, 17.] — t) nicht von iti begleitet (im Padapāṭtha) [Prātiśākhya zum Ṛgveda 10, 9.] sthitopasthita mit und ohne iti ebend. und [11, 15. 31. 15, 11.] [Prātiśākhya zur Vājasaneyisaṃhitā 1, 147. 4, 187.] überh. allein —, gesondert stehend: sthite pade so v. a. im Padapāṭha [Taittirīyasaṃhitā] [Prātiśākhya 20, 2]; vgl. yathāyuktādyathāsthitātpadapāṭhāt Comm. zu [5, 2.] —
2) n. a) das Stillstehen, Stehenbleiben [Spr. (II) 4646.] Art und Weise des Stehens [Rāmāyaṇa 4, 12, 41.] — b) das Verharren auf dem rechten Wege [Rāmāyaṇa 2, 39, 24.] — Vgl. duḥ, patita, madhya, yathā, saha, sahita, su .
Sthita (स्थित) in the Sanskrit language is related to the Prakrit words: Ciṭṭhiya, Ṭhiya, Thakka, Thia.
Sthita (in Sanskrit) can be associated with the following Chinese terms:
1) 已立 [yǐ lì]: “has established”.
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
Sthita (स्थित) [Also spelled sthit]:—(a) situated, located, placed; circumstanced; ~[prajña] firm in judgment, gifted with unshakable mental equilibrium; hence ~[prajñatā] (nf).
...
Kannada-English dictionary
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.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Sthita (स्थित):—adj. 1. situated; located; placed; fixed; 2. steady; firm; 3. immovable; fig. insistent (on);
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+8): Sthitabuddhidatta, Sthitadhi, Sthitaka, Sthitakampya, Sthitakuncita, Sthitalapa, Sthitalaya, Sthitalinga, Sthitamati, Sthitanavanatapralambabahu, Sthitanishcitta, Sthitapathya, Sthitaprajna, Sthitaprajne, Sthitaprakarana, Sthitapravritta, Sthitapreman, Sthitarati, Sthitarita, Sthitasamketa.
Full-text (+587): Avasthita, Samsthita, Upasthita, Anavasthita, Pratishthita, Asthita, Madhyasthita, Adhishthita, Sthitaprajna, Vanasthita, Susthita, Padasthita, Prasthita, Yathasthita, Dvahsthita, Anushthita, Sthitadhi, Nishthita, Samupasthita, Sthitapathya.
Relevant text
Search found 238 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:
Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)
Verse 5.19 < [Chapter 5 - Karma-sannyāsa-yoga (Yoga through Renunciation of Action)]
Verse 2.55 < [Chapter 2 - Sāṅkhya-yoga (Yoga through distinguishing the Soul from the Body)]
Verse 15.10 < [Chapter 15 - Puruṣottama-toga (Yoga through understanding the Supreme Person)]
Journal of the European Ayurvedic Society (by Inge Wezler)
Biology in Bhaskarakantha’s Cittanubodhasastra < [Volume 3 (1993)]
A Note on the Sanskrit Word Svastha < [Volume 4 (1995)]
Miscellaneous Ayurvedic Works (Part 2) < [Volume 2 (1992)]
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]
Studies in Indian Literary History (by P. K. Gode)
19. An Echo of the Siege of Jinji in a Sanskrit Grammatical Work < [Volume 3 (1956)]
39. Identification of the Siddharaja-Saras < [Volume 1 (1945)]
1. References to the Caitragaccha in Inscriptions and Literature < [Volume 1 (1945)]
Garga Samhita (English) (by Danavir Goswami)
Verse 4.3.14 < [Chapter 3 - The Story of the Mithilā Women]
Verse 1.2.30 < [Chapter 2 - Description of the Abode of Śrī Goloka]
Verse 1.6.6 < [Chapter 6 - Description of Kaṃsa’s Strength]
Yogatattva Upanishad (translation and study) (by Sujata Jena)