Thana, Ṭhāna: 7 definitions
Thana means something in Hinduism, Sanskrit, Buddhism, Pali, Marathi, Jainism, Prakrit, 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 Thaan.
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
Thana (थन).—Personal-ending थन (thana) substituted for त (ta) of the 2nd pers. pl. of the imperative Parasmaipada in Vedic ' Literature, e. g. यदिष्ठन (yadiṣṭhana) for यदिच्छथः (yadicchathaḥ) cf. Kas. on P. VII. 1.45.
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.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
thana : (nt.) the breast of a woman; the udder of a cow. || ṭhāna (nt.), place; locality; condition; reason; office; cause; standing up; stay.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Thana, (Vedic stana; cp. Gr. sthnion=sth_qos (Hesychius)) 1. the breast of a woman D. II, 266; J. V, 205; VI, 483; Sdhp. 360.—2. the udder of a cow M. I, 343=Pug. 56; DhA. II, 67.
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Ṭhāna, (ṭṭhāna) (nt.) (Vedic sthāna, sthā, see tiṭṭhati; cp. Sk. sthāman Gr. staqmiζ, Lat. stamen) — I. Connotation. As one of the 4 iriyāpathā (behaviours) 1. contrasted (a) as standing position with sitting or reclining; (b) as rest with motion; 2. by itself without particular characterization as location.
II. Meanings-(1) Literal: place, region, locality, abode, part (-° of, or belonging to)—(a) cattāri ṭhānāni dassanīyāni four places (in the career of Buddha) to be visited D. II, 140=A. II, 120; vāse ṭhāne gamane Sn. 40 (expl. by SnA 85 as mahā-upaṭṭhāna-saṅkhāte ṭhāne, but may be referred to I. 1 (b)); ṭhānā cāveti to remove from one’s place Sn. 442; J. IV, 138; PvA. 55 (spot of the body).—(b) kumbha° (the “locality of the pitcher, ” i.e. the well) q. v.; arañña° (part of the forest) J. I, 253; PvA. 32; nivāsana° (abode) PvA. 76; phāsuka° J. II, 103; PvA. 13; vasana° J. I, 150, 278; VvA. 66; virūhana° (place for the growing of ... ) PvA. 7; vihāra (place of his sojourn) PvA. 22; saka° (his own abode) J. II, 129; PvA. 66.—(c) In this meaning it approaches the metaphorical sense of “condition, state” (see 2 & cp. gati) in: dibbāni ṭhānāni heavenly regions S. I, 21; tidivaṃ S. I, 96; saggaṃ ṭh. a happy condition Pv. I, 13; pitu gata° the place where my father went (after death) PvA. 38; Yamassa ṭh. =pettivasaya PvA. 59.—(d) In its pregnant sense in combination with accuta & acala it represents the connotation I. 1 (b), i.e. perdurance, constancy, i.e. Nibbāna Vv 514; Dh. 225.—2. Applied meanings‹-› (a) state, condition; also —° (in sg.) as collective-abstract suffix in the sense of being, behaviour (corresponding to E. ending hood, ion, or ing), where it resembles abstr. formations in °tā & °ttaṃ (Sk. tā & tvaṃ), as lahuṭṭhāna=lahutā & collect. formations in °ti (Sk. daśati ten-hood; devatāti godhead, sarvatāti=P. sabbattaṃ comprehensiveness; cp. also Lat. civitātem, juventūtem).—S. I, 129 (condition) II. 27 (asabha°)=M. I, 69; S. III, 57 (atasitāyaṃ fearless state): A. II, 118 sq. (four conditions); Ḍḥ. 137 (dasannaṃ aññataraṃ th. ° nigacchati he undergoes one of the foll. ten conditions, i.e. items of affliction, explained at DhA. III, 70 with kāraṇa “labours”), 309 (states=dukkhakāraṇāni DhA. III, 482, conditions of suffering or ordeals); hattha-pasāraṇa‹-› —ṭṭhāna condition of outstretched hands DhA. I, 298; Loc. -ṭhāne (-°) when required, at the occasion of ... DhA. I, 89 (hasitabba°, saṃvega°, dātuṃ yutta°); pubbe nibbatta —ṭṭhānato paṭṭhāya “since the state (or the time) of his former birth” PvA. 100.—vibhūsanaṭṭhāna ornamentation, decoration, things for adornment D. I, 5; Sn. 59 (DA. I, 77 superficially: ṭhānaṃ vuccati kāraṇaṃ; SnA 112 simply vibhūsā eva v-ṭṭhānaṃ); jūta-pamāda° (gambling & intoxication) D. I, 6≈ (cp. expl. at KhA 26); gata° & āgata° (her) going & coming J. III, 188;— pariccāga° distribution of gifts PvA. 124.—(b) (part=) attribute, quality, degree: aggasāvaka° (degrees of discipleship) VvA. 2; esp. in set of 10 attributes, viz. rūpa (etc. 1—5), āyu, vaṇṇa, sukha, yasa, ādhipateyya D. III, 146; S. IV, 275; Pv. II, 958, also collectively (see (a)) as dasaṭṭhānaṃ S. I, 193; out of these are mentioned as 4 attributes āyu, vaṇṇa, sukha, bala at Vv 327; other ten at A. V, 129 (pāsaṃsāni). ‹-› (c) (counter-part=) object (-° for), thing; item, point; pl. grounds, ways, respects. With a numeral often=a (five)fold collection of ... S. IV, 249 sq. (5 objects or things, cp. Ger. fünferlei); A. III, 54 sq. (id.), 60 sq. , 71 sq.; etehi tīhi ṭhānehi on these 3 grounds Dh. 224; manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti: kāyena vācāya manasā (in 3 ways, qualities or properties) A 151 sq.; cp. II. 119 sq. (=saṃvutaṃ tīhi ṭhānehi Dh. 391); catuhi ṭhānehi in Com. equals catuhi ākārehi or kāraṇehi pāmujjakaraṇaṃ ṭh. (object) Sn. 256; ekaccesu ṭhānesu sameti ekaccesu na sameti “I agree in certain points, but not in others” D. I, 162; kaṅkhaniya° doubtful point S. IV, 350, 399;— n’atthi aññaṃ ṭhānaṃ no other means, nothing else DhA. II, 90; agamanīya° something not to be done, not allowed VvA. 72; cp. also kamma°.—(d) (standpoint=) ground for (assumption) reason, supposition, principle, esp. a sound conclusion, logic, reasonableness (opp. a° see 4): garayhaṃ th. āgacchati “he advocates a faulty principle” D. I, 161; catuhi ṭh. paññāpeti (four arguments) S. III, 116; IV, 380; ṭhāna-kusala accomplished in sound reasoning S. III, 61 sq. (satta°); A. II, 170 sq. Also with aṭṭhāna-kusala: see below 4.
III. Adverbial use of some cases Acc. ṭhānaṃ: ettakaṃ ṭh. even a little bit DhA. I, 389.—Abl. ṭhānaso: in combination w. hetuso with reason & cause, causally conditioned (see 2 (d)) S. V, 304; A. III, 417; V, 33; Nett 94 (ñāṇa); abs. without moving (see I. 1 (b) & cp. Lat. statim) i.e. without an interval or a cause (of change), at once, immediately, spontaneously, impromptu (cp. cpd. ° uppatti) S. I, 193; V, 50, 321, 381; Pv. I, 44 (=khaṇaṃ yeva PvA. 19).—Loc. ṭhāne instead=like, as dhītu ṭhāne ṭhapesi he treats her like a daughter VvA. 209; puttaṭṭhāne as a son J. II, 132.
IV. Contrasted with negation of term (ṭhāna & aṭṭhāna). The meanings in this category are restricted to those mentioned above under 1 (esp. 1 (c)) & 2 (d), viz. the relations of place›not place (or wrong place, also as proper time & wrong time), i.e. somewhere›nowhere, and of possibility›impossibility (truth›falsehood). (a) ṭhānaṃ upagacchati (pathaviyā) to find a (resting) place on the ground, to stay on the ground (by means of the law of attraction and gravitation) Miln. 255; opp. na ṭhānaṃ upa° to find no place to rest, to go into nothingness Miln. 180, 237, 270.—(b) ṭhānaṃ vijjati there is a reason, it is logically sound, it is possible D. I, 163, 175; M. III, 64; Ps. II, 236 sq.; cp. M Vastu II. 448; opp. na etaṃ ṭhānaṃ vijjati it is not possible, feasible, plausible, logically correct Vin. II, 284; D. I, 104, 239; M. II, 10; III, 64; Miln. 237; Nett 92 sq.—(c) aṭṭhānaṃ an impossibility Sn. 54 (aṭṭhāna, with elision of ṃ); aṭṭhāne at the wrong time J. I, 256; ṭhāna is that one of the gatis which is accessible to human influence, as regards gifts of relief or sacrifice (this is the pettivisaya), whilst aṭṭhāna applied to the other 4 gatis (see gati) PvA. 27 sq. In cpd. ṭhānâṭhāna-gata it means referring or leading to good & bad places (gatis): of sabbe khayadhammā (i.e. keci saggûpagā keci apāyûpagā) Nett 94. In combination apucchi nipuṇe pañhe ṭhānâṭhānagate (Miln. 1) it may mean either questions concerning possibilities & impossibilities or truths & falsehoods, or questions referring to happy & unhappy states (of existence); ṭhānâṭhāna-ñāṇa is “knowledge of correct & faulty conclusions” Nett 94, cp. Kvu 231 sq.; the same combination occurs with °kusala °kusalatā “accomplished or skilled (& skill) in understanding correct or faulty conclusions” D. III, 212 (one of the ten powers of the Buddha); M. III, 64; Dhs. 1337, 1338 (trsl. by Mrs. Rh. D. on p. 348 Dhs. trsl. as “skill in affirming or negating causal conjuncture”). In the same sense: ṭhānaṃ ṭhānato pajānāti (& aṭṭhānaṃ aṭṭhānato p.) to draw a logical inference from that which is a proper ground for inference (i.e. which is logical) S. V, 304; M. I, 69 sq. =A. III, 417; V, 33.
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.
Marathi-English dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
ṭhāṇa (ठाण).—n ( H sthāna S) A horse-stall. 2 A posture of archers in discharging the arrow,--kneeling on one knee &c. 3 A post or station (of a mahāla &c.) 4 Place, spot, region. Ex. pāvē jaisā cintilēṃ ṭhāṇa ||. Also station, standing, stand, or seat (as taken, maintained, abandoned, lost). In this sense ṭhāṇa caḷaṇēṃ-ḍhaḷaṇēṃ-hālaṇēṃ-ḍagaḍagaṇēṃ &c. g. of s. To lose firmness of seat, esp. upon horseback, and, thence, generally, to slip from, or totter or waver in, one's post or place. Ex. bhūbhujāvari jāma- dagnya || samarīṃ tēvī praḷayāgna || ṭhāṇa na caḷē raṇīṃhūna || kuṭhāraghāyēṃ bhūruha jaisā ||. ṭhāṇa māṇḍaṇēṃ To take up a fixed station, stand, or seat. ṭhāṇa sōḍaṇēṃ To quit or leave one's station or seat. 2 To decamp and abscond. 3 To (pull up his pegs and) run off from his stall--a horse.
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ṭhāna (ठान).—See under ṭhāṇa.
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thanā (थना).—m C (stana S) A breast, bubby, teat.
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thāṇa (थाण).—n (Better thāna) A web (of cloth or silk).
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thāna (थान).—n ( H) A web or piece (of cloth or silk). 2 A piece, i.e. a unit or one, as mōharācēṃ- putaḷīcēṃ-hiṛyācēṃ-huṇḍīcēṃ-thāna. 3 (sthāna S) A place; a site or spot. 4 (stana S) A woman's breast, a bubby: also a dug or teat (of a beast). thāna guntaṇēṃ To be stopped (as from a boil or pimple, or from some disease)--the breast or a nipple. thāna dēṇēṃ To give the breast. thāna visaraṇēṃ To forget the breast or the dugs, i.e. to lack the instinct of sucking the mother--a child, calf &c.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
ṭhaṇa (ठण) [-kan-kara-dinī-diśī, -कन्-कर-दिनी-दिशी].—ad Imit. of the sound emitted by a metal body on be- ing struck.
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ṭhāṇa (ठाण).—m A horse-stall. Place, spot, region. ṭhāṇa cāḷaṇēṃ-ḍhaḷaṇēṃ-hālaṇēṃ-ḍagaḍagaṇēṃ &c. To lose firmness of seat, thence, generally, to slip from, or totter or waver in, one's post or place. ṭhāṇa māṇḍaṇēṃ To take up a fixed station, stand, or seat. ṭhāṇa sōḍaṇēṃ To quit or leave one's station or seat. To decamp and abscond.
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thāna (थान).—n A woman's breast. A piece (of cloth); a place, thāna tōḍaṇēṃ Wean. thāna dēṇēṃ Give the breast.
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.
Hindi dictionarySource: DDSA: A practical Hindi-English dictionary
1) Thana (थन) [Also spelled than]:—(nm) the udder; ~[duhā] fresh from the udders, just milked.
2) Thāna (थान) [Also spelled thaan]:—(nm) a long piece of cloth of standard size; a raised platform where a deity’s image is installed, deity’s abode; stall (of an animal); position
3) Thānā (थाना):—(nm) a police station.
Prakrit-English dictionarySource: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary
1) Ṭhāṇa (ठाण) in the Prakrit language is related to the Sanskrit word: Sthāna.
2) Ṭhāṇa (ठाण) also relates to the Sanskrit word: Sthāna.
3) Thaṇa (थण) also relates to the Sanskrit word: Stan.
4) Thaṇa (थण) also relates to the Sanskrit word: Stana.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
See also (Relevant definitions)