Bandhu (बन्धु), denoting “relationship” in the abstract and “relation” in
the concrete, occurs in the Ṛgveda and later.
द्यौर्मे पिता जनिता नाभिरत्र बन्धुर्मे माता पृथिवी महीयम् ।
उत्तानयोश्चम्वोर्योनिरन्तरत्रा पिता दुहितुर्गर्भमाधात् ॥ RV 1 164 33
dyaur me pitā janitā nābhir atra bandhur me mātā pṛthivī mahīyam |
uttānayoś camvor yonir antar atrā pitā duhitur garbham ādhāt ||
“The heaven is my parent and progenitor; the navel (of the earth) is my
kinsman; the spacious earth is my mother. The womb (of all beings) lies
between the two uplifted ladles, and in it the parent has deposited the
germ (of the fruitfulness) of the daughter.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
My parent: nābhir atra bandhu: nābhi is related to me pitā janitā, i.e. the
moisture of the earth, by which corn is abundant, and which, as derived
from the rain of heaven, makes the latter the parent and progenitor of
man; Bandhuḥ
= bandhikā, binding or supporting; this word is an epithet of pṛthivī, the
earth; two uplifted ladles: uttānayos' camvor yonir antar: the uplifted
ladles are heaven and earth, and the womb of all beings between them is the
firmament, the region of the rain; the parent has deposited: the father,
the heaven, may be regarded as identical with either Āditya or Indra; the
daughter is the earth, whose fertility depends upon the rain deposited as a
germ in the firmament
1) A relation, kinsman, relative in general; यत्र द्रुमा अपि मृगा अपि
बन्धवो मे (yatra drumā api mṛgā api bandhavo me) Uttararāmacarita 3.8;
मातृबन्धुनिवासिनम्
(mātṛbandhunivāsinam) R.12.12; Ś.6.23; Bhagavadgītā (Bombay) 6.9; Manusmṛti
2.136.
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु |
साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते || 9||chap 6
suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhu
sādhuṣhvapi cha pāpeṣhu sama-buddhir viśhiṣhyate
su-hṛit—toward the well-wishers; mitra—friends; ari—enemies;
udāsīna—neutral persons; madhya-stha—mediators; dveṣhya—the envious;
bandhuṣhu—relatives; sādhuṣhu—pious; api—as well as; cha—and; pāpeṣhu—the
sinners; sama-buddhiḥ—of impartial intellect; viśhiṣhyate—is distinguished
He who is equal-minded towards the good-hearted, friends, enemies, the
indifferent, neutrals, haters, relations, towards the righteous and also
the wicked, excels.
Different categories of men are described here. Some people help without
expecting any return, others do so for mutual benefit. There are positively
inimical people who may hate others and try to injure them in every
possible way. Others are indifferent, and some others are neutral. Thus, we
come across different categories of people with different attitudes. The
Yogi is equal-minded towards all these people. Towards the righteous and
the unrighteous also he is equal-minded. How is he able to maintain this
equality of vision? It is clear that all these distinctions arise with
reference to the ego which has identified itself with the body. The
ego-centric man is constantly reactionary to people according to their
attitude towards him. If they are friends, he like them. If they are
harmful foes, he hates them. It is the bodily outlook (dehadrishti) that is
the cause of all those distinctions. For the man who has transcended the
ego-idea, all that exists is only the Self and nothing else. He has
realised the Self and he looks upon every thing with ‘Atmic bhava ‘. It is
the duty of all seekers to cultivate the ‘Atma-drishti’ in all things and
kill the differentiation.
असश्चता मघवद्भ्यो हि भूतं ये राया मघदेयं जुनन्ति । प्र ये बन्धुं
सूनृताभिस्तिरन्ते गव्या पृञ्चन्तो अश्व्या मघानि ॥
asaścatā maghavadbhyo hi bhūtaṃ ye rāyā maghadeyaṃ junanti | pra ye bandhuṃ
sūnṛtābhis tirante gavyā pṛñcanto aśvyā maghāni ||
“Be propitious to those who are affluent (in oblations), who offer the
wealth that is to be offered for thesake of riches; they who encourage a
kinsman with kind commendations, distributing wealth of cattle and
ofhorses.”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
Be propitious: asaścatā bhūtam = anuraktau bhavatām; kutrapi asajyamānau,
being anywhereunoccupied, unattached; i.e., be unattached to, or
uninterested in, any except the present worshippers;
Akinsman: bandhu = adhvaryu, or ministrant priest, phalena badhnāti, one
who binds by a reward
मा प्र गाम पथो वयं मा यज्ञादिन्द्र सोमिनः । मान्त स्थुर्नो अरातयः ॥
mā pra gāma patho vayam mā yajñād indra sominaḥ | mānta sthur no arātayaḥ
||10 57 1RV
“Let us not depart, Indra, from the path; let us not (depart) from the
sacrifice of the offerer of thelibation; let not our adversaries remain (in
our plural ce).”
Commentary by Sāyaṇa: Ṛgveda-bhāṣya
A legend explains the origin of the sūkta: there were fourbrothers,
purohitas of the rājā Asamāti: Bandhu, Subandhu, Śrutabandhu and
Viprabandhu. The king havingdismissed them, appointed to others, Māgavins
(magicians), at which the brothers being offended, instrumental tutedmagic
ceremonies for the rājā's destruction; hearing of this, the Māgavins put
Subandhu to death; on whichthe other three composed this sūkta for their
own safety. The offerer of the libation: i.e., king Asamāti; or, taking
sominaḥ as nominative plural, may we the offerers of the Soma not depart
from the sacrifice
2) Any one connected or associated with another, a brother;
प्रवासबन्धुः
(pravāsabandhuḥ) a brothertraveller; धर्मबन्धुः (dharmabandhuḥ) a spiritual
brother; अनुमतगमना शकुन्तला तरुभिरियं वनवासबन्धुभिः (anumatagamanā
śakuntalā tarubhiriyaṃ vanavāsabandhubhiḥ) Ś.4.1.
3) (In law) A cognate kinsman, one's own kindred or kinsmen
generally; (three kinds are enumerated: -ātma° personal, pitṛ° paternal,
and mātṛ° maternal; see these three words).
4) A friend (in general); as in बन्धुकृत्य (bandhukṛtya) below;
oft. at the end of comp.; मकरन्दगन्धबन्धो (makarandagandhabandho)
Mālatīmādhava (Bombay) 1.38 'a friend of, (i. e.) charged with fragrance';
&c.; 9.13.
5) A husband; वैदेहिबन्धोर्हृदयं विदद्रे (vaidehibandhorhṛdayaṃ
vidadre) R.14.33.
6) A father.
7) A mother.
8) A brother.
9) The tree called बन्धुजीव (bandhujīva) q. v.
1) One who belongs to or is connected with any tribe or profession
only nominally; i. e. one who belongs to it, but does not do the duties
pertaining thereto (often used by way of contempt); स्वयमेव
ब्रह्मबन्धुनोद्भिन्नो
दुर्गप्रयोगः (svayameva brahmabandhunodbhinno durgaprayogaḥ) M.4; cf.
क्षत्रबन्धु
(kṣatrabandhu).
11) Connection, relationship, association in general; समुद्र एवास्य
बन्धुः (samudra
evāsya bandhuḥ) Bṛ. Up.1.1.2; B. R.3.89.
12) A controller, governor; (namaḥ) गुण त्रया भासनि मित्त बन्धवे (guṇa
trayā bhāsani mitta bandhave) Bhāgavata 6.4.23.
The following family relationships are referred to in the
Paumacariyam: Whenever there is an opportunity of joy or sorrow in the
family on occasion of some social function or religious festivity or
political 1. 77, 96-98.
SOCIAL CONDITIONS
337 occasion, the Paumacariya refers to some combined relationship taking
part in them. That relationship is denoted by
'Svajana'=kinship relations, 'Parijana' or 'Parivarga'-dependent members
of the family, Bandhujana' or 'Bandhuvarga'-brethren in general and
'Pariyara-Paricara' (28. 105) = attendants and servants.
A wide sphere of various individual family-relations mentioned in the
Paumacariya are as follows:- Relations:-Mother-Maya (Mata 50.20) Mai (99.
41), Janani (Janani 45. 44);
Father-Vitta (Pita 50. 20), Pii (45. 44), Piu (99. 41), Taya (Tata 110.
32), Piyara (Pita 53. 17; 34. 56; 31. 110);
Parents= Piyara (Pita 99.39);
Grandfather-Piyamaha (Pitamaha 7.152); Son Putta (Putra 4.5.9), Suya (Suta
50. 11), Nandana (Nandana 45. 40);
the elder son as Jetthaputta (Jyesthaputra 77. 104) and the younger one as
Kanittha (Kanistha 47. 43);
Daughter = Duhiya (Duhita 95. 18), Tanaya (Tanaya 80. 54), Dhuya (Duhita
98. 20), Nandini (Nandini 63. 7), Suya (Suta 95.16);
Brother=Bhai (Bhrata 45. 44), Bhaya (21. 45); Bandhu (46. 14), Bandhava
(111. 1), Bhayara (99. 40);
the uterine brother as Ekkoyara (Ekkodara 11.23) or Sahoyara (Sahodara
(49. 7);
the elder one as Jettha (38. 48; 45. 17; 63. 9) or Gurava (Guru 45.23);
Sister Bahini (Bhagini 99.42), Bhaini (10.80), the uterine sister as
Ekkoyara (Ekkodara 30. 55) or Sahoyari (Sahodari 9.10);
Husband= Bhattara (Bharta 8.33; 31. 125), Kanta (Kanta 10 38), Daia (Dayita
49. 4; 80. 56), Piya (Priya 77. 93; 56.14), Dhaniya (Dhanika 42.22);
Wife Patti (Patni 14.14), Bhajja (Bharya 21.43), Kanta (Kanta 45. 9), Daia
(Dayita 68. 37), Piya. (Priya 77. 99), Gehini (Grhini 45. 33), Gharini (77.
1), Mahiliya (Mahila 45. 23);
Father-in-law = Sasura (Svasura 71.45; Son-in-law = Jamauya (Jamatr 24.
20); Daughter-inlaw=Sunha (Snusa 95.20);
Wife's brother=Sala (Syala 77, 98; 88. 29); Husband's brother=the younger
as Deyara (Devara 63.12);
Mother's father=Mayamaha (Matamaha 50.14); Ajjaa (Aryaka 50. 2);
Mother's parents- Mayamaha-juvalaya (99.46); Mother's brother= Mama
(99.46), Mamaya (Mamaka 63.28);
Father-in-law also addressed (24. 22); and Sister's son = Bhainejja
(Bhagineya 99. 30). == as Mama = Friends The winder social circle included
the friends also as relations.
They are called Mitta-Mitra (12.10; 15.52) and Sahi Sakhi (48.21) or
Sahiya = Sakhika (31.104; 17,8), as female-friend. 1. sayana 17. 27,
pariyana 4-10, 94-95, pasumantisayana pariyanna 63. 27, mayapiyaputtasayana
parivaggam 3. 135, pariyanasamantabandhujana 38. 51, sesabandhavajana 30,
81, bandhuvagga 6. 235, 22
A CRITICAL STUDY OF PAUMACARIYAM Guest (Atihi ):-They included the
guests and the strangers to whom hospitality was to be accorded in a
befitting manner. Hospitality is prescribed to be one of the religious
duties of a householder (14.115). Providing seat, wishing of one's good
health and arranging for the bath and meals were the traditional manners
that a host was required to show to a guest (15.34, 35; 19.17,18; 33.3; 91;
34.8, 13; 36.38).
K RAJARAM IRS 281024
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