Sambandha, Saṃbandha, Sambamdha: 31 definitions
Introduction:
Sambandha means something in Hinduism, Sanskrit, Jainism, Prakrit, Buddhism, Pali, 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.
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In Hinduism
Mīmāṃsā (school of philosophy)
Sambandha (सम्बन्ध) refers to one of the four criteria every Tantric or Yogic text must include.—Sambandha the connection between the title (abhidhāna) and the subject matter.
Mimamsa (मीमांसा, mīmāṃsā) refers to one of the six orthodox Hindu schools of philosophy, emphasizing the nature of dharma and the philosophy of language. The literature in this school is also known for its in-depth study of ritual actions and social duties.
Vyakarana (Sanskrit grammar)
1) Saṃbandha (संबन्ध).—Lit.connection in general;cf. धातुसंबन्धे प्रत्ययाः (dhātusaṃbandhe pratyayāḥ) P.III. 4.I. The word is explained by the general term विशेषणविशेष्यभाव (viśeṣaṇaviśeṣyabhāva); cf. संबन्धो विशेषणविशेष्य-भावः (saṃbandho viśeṣaṇaviśeṣya-bhāvaḥ) Kas. on P.III.4.1 ;
2) Saṃbandha.—Context, cf. संबन्धादतद् गन्तव्यं यं प्रति यदप्रधानं तं प्रति तदुपसर्जनं भवति (saṃbandhādatad gantavyaṃ yaṃ prati yadapradhānaṃ taṃ prati tadupasarjanaṃ bhavati) M. Bh. on P. I. 2.43. Vart. 5.
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.
Shaivism (Shaiva philosophy)
Sambandha (सम्बन्ध, “relationship”).—Śaiva school of philosophy holds two principles pertaining to origin and relationship (sambandha) of Āgamas and how it reached the man kind. They are Mahaughakramalakṣaṇa-sambandha and Pratisaṃhitāgurulakṣaṇa-sambandha in both the aspects Sadāśiva is the revealer of the Āgamas. The above mentioned principles are elaborately explained by Anantaśambhu in his commentary on Siddhāntasārāvali of Trilocanaśivācārya.
Saṃbandha (संबन्ध) refers to “connecting”, according to the Netratantroddyota commentary on 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 22.17cd-18]—“The Mantrin who has achieved the highest practice through the internal recitation of the mantra, is manifestly Śiva himself, the holder of power. This is [how everything that appears] separate (vyavahita), connects (saṃbandha)”.
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.
Nyaya (school of philosophy)
Sambandha (सम्बन्ध, “relation”) has the main role in the process of the generation of knowledge.—The Nyāya-Vaiśeṣikas being realist uphold the separate existences of all things which are knowable and nameable. Hence, the concept of relation (sambandha) is of utmost importance to maintain the relation between the substrates (dharmī) and properties (dharma) which are entirety different entities. Of the seven categories (padārtha) accepted by the Vaiśeṣikas the sixth category i.e., samavāya is a relation. Some of the qualities are also relational viz., conjunction, disjunction, number and separateness. Later on the Nyāya-Vaiśeṣikas developed the notion that anything can function as a relation by combining itself to another thing. “In Navya-Nyāyafurther useful technical terminology was developed to handle relations, as their awareness of the importance of relations for their system increased”.
In the Nyāya-Vaiśeṣika system, all relations (sambandha) are external. The Naiyāyikas have used tādātmya, as a relation, but as an external relation. Naiyāyikas opine that, it cannot be gained from the nature of a thing. It is seen that a dharma is complete different from a dharmin, an avayavin (a composite whole) is complete separate from its avayavas (component parts), jāti is totally distinct from vyakti. In all these cases, there must be some relation to account for their existence in the same locus.
Broadly relation (sambandha) can be divided into two types, viz.,–
- vṛttiniyāmaka (occurrence-exacting),
- vṛttyaniyāmaka (non-occurrence-exacting).
Those relations which have roughly the notion that something occurs in something else is called Vṛttiniyāmaka relation. Vṛttiniyāmaka is also of three kinds–(i) saṃyoga (conjunction), (ii) samavāya (inherence) and (iii) viśeṣaṇatā (attributive). Viśeṣaṇatā is again subdivided into abhāviya-viśeṣaṇatā or relation pertaining to the non-existence and kālika-viśeṣaṇatā or relation of temporal qualification.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Purana and Itihasa (epic history)
Sambandha (सम्बन्ध) refers to an “alliance”, according to the Śivapurāṇa 2.3.33 (“The appeasement of Himavat”).—Accordingly, the Seven Sages said to Himavat (Himācala): “O lord of the mountains, may our words, the cause of everything auspicious, be heard. Give Pārvatī to Śiva. Become the father-in-law of the world-destroyer. For the destruction of Tāraka, formerly Brahmā requested Śiva who is the lord of all and who does not beg of any one, to strive for this alliance (sambandha-karman). [...]”.
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.
Yoga (school of philosophy)
1) Sambandha (सम्बन्ध) or Susambandha refers to the “connected feelings” (with one’s region and caste), according to the Sarvajñānottara verse 20.34-39.—Accordingly, while discussing the culmination of detachment (for the process of attaining the no-mind state): “Having abandoned those feelings connected with (su-sambandha) his region, caste, his caste-class and religious disciplines, the wise should meditate on his own [inner] state. Abandoning all such feelings as ‘this is [my] mantra’, ‘this is [my] deity’, ‘this is [my] meditation’ [or] ‘this is [my] austerity’, he should meditate on his own [inner] state. [...]”.
2) Sambandha (सम्बन्ध) refers to the “connection” (between body and space) according to the Bhāṣya (commentary) on the Pātañjalayogaśāstra Sūtra 3.42.—Accordingly, “... [The yogin] who has mastered the connection (jita-sambandha) [between body and space] becomes light. Because he is light, he can walk on water. Then, having walked on merely a spider’s thread, he walks on a ray of light. Then, he moves in the ether as he wishes”.
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).
Shaktism (Shakta philosophy)
Saṃbandha (संबन्ध) refers to the “connection (between the words)”, according to the Ṭīkā (commentary) on the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “[...] The venerable one called Ciñciṇīśa is that Śambhu by nature and is born from his own body as a subtle exertion. And what else is there? He should be worshipped along with the Kukārā Vidyā. This is the connection (between the words) (saṃbandha) with what was said before [iti pūrvoktena saṃbandhaḥ]. [...]”..
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.
Kama-shastra (the science of Love-making)
Saṃbandhasaṃbandha (संबन्धसंबन्ध) refers to “marriage”, according to the Kāmasūtra: a Sanskrit text dealing with eroticism, sexuality and emotional fulfillment in life; being written by Mallanāga Vātsyāyana in the 2nd century A.D. it belongs to the Kāmaśāstra branch of literature which deals with the ancient Indian science of love-making.—Topics of Book III (the acquisition of a wife) include: Observations on Marriage (saṃbandha-nirṇaya) [saṃbandhanirṇayaḥ].
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
Shaiva philosophy
Sambandha (सम्बन्ध) refers to the “relationship” (between a particular treatise and the broader Śaiva tradition), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—Accordingly, [before the commentary on verse 2]: “Now, immediately after the offering of homage, the connection (sambandha) [with Śaiva scripture], the subject-matter and the motivation of this work [are given], necessarily together with [mention of] the qualification of certain particular persons [for studying it]”.
[Commentary on verse 2]: “[...] The meaning is that this is the subject-matter of this [work]. And this [subject-matter] has been ‘learnt from the Guru’, in other words has reached us from the Supreme Lord through a succession of teachers of the Śāstra. This is the statement of the connection (sambandha-kathana) [of this work with Śaiva scripture]”.
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.
In Jainism
Jain philosophy
Sambandha (सम्बन्ध) refers to “connection” (i.e., one of the four necessary elements of a literary work), as used in the Anekāntajayapatākā-prakaraṇa, a Śvetāmbara Jain philosophical work written by Haribhadra Sūri.—[Cf. Vol. I, P. 2, l. 12]—‘Prayojana’ means “purpose”. The word ‘ādi’ occurring in ‘prayojanādi’ stands for the other three requisites (anubandhas)—the necessary elements of a literary work. [...] The sambandha between the subject (which is here identical with ‘purpose’) and this work, is that of the type of ‘sādhya-sādhana’.
Saṃbandha (संबन्ध) refers to the “relation” (of the word and the meaning).—The Śāstravārtāsamuccaya by Haribhadra Sūri’s is not a compendium of philosophical systems (darśana) but a comprehensive account (samuccaya) of doctrinal (śāstra) expositions (vārtā/vārttā) or simply doctrines (vāda). The Śāstravārtāsamuccaya (also, Śāstravārttāsamuccaya) is subdivided into stabakas, chapters or sections, for example: Śabdārtha-saṃbandha-pratiṣedha-vāda—on the doctrine of the negation of the word-meaning relation of the Sautrāntika Buddhists.
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General definition (in Jainism)
1) Saṃbandha (संबन्ध) refers to the “connections” (arising from the ocean of life), according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “All the connections (saṃbandha—sarve saṃbandhā) arising from the ocean of life are the abode of bad luck for human beings [and] thus, in the end, [the connections] are exceedingly tasteless”.
2) Saṃbandha (संबन्ध) refers to the “bondage (of life)”, according to the Jñānārṇava.—Accordingly, “When I, for whom confusion has gone, am the one who has attained solitariness, then certainly the bondage of life (janman-saṃbandha) is destroyed merely of its own accord”.
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
Sambandha (सम्बन्ध) is another name for Gnanasambandar—one of the Siddhars (Siddhas) and Rishis mentioned by Rangarasa Desiga Swamigal in his Siddhargal Potri Thoguppu. Each name in the list starts with prefix ‘Om’ followed by the Siddhar’s names and ends with refrain ‘Thiruvadigal Potri’. For example for Sambandha: ஓம் திருஞானசம்பந்தர் திருவடிகள் போற்றி [ōm tiruñāṉacampantar tiruvaṭikaḷ pōṟṟi].—These Siddhas experienced union with the ultimate reality and witnessed a spiritual transformation of their intellectual, mental, vital and ultimately, physical bodies.
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
Pali-English dictionary
sambandha : (m.) connection.
Sambandha, (saṃ+bandha) connection, tie D. II, 296=M. I, 58; SnA 108, 166, 249, 273, 343, 516. °-kula related family J. III, 362; a-sambandha (adj.) incompatible (C. on asaññuta J. III, 266). (Page 693)
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 dictionary
sambandha (संबंध).—m (S) Connection or relation generally. See trividhasambandha. 2 The ghost or spirit of a deceased Brahman.
sambandha (संबंध).—m Connection, relation.
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
Saṃbandha (संबन्ध).—a. Able, capable.
2) Fit, proper, right.
-ndhaḥ 1 Connection, union, association.
2) Relation, relationship.
3) Relation, as the meaning of the genitive case.
4) Matrimonial alliance; विक्रियायै न कल्पन्ते संबन्धाः सदनुष्ठिताः (vikriyāyai na kalpante saṃbandhāḥ sadanuṣṭhitāḥ) Kumārasambhava 6.29,3; जनकानां रघूणां च संबन्धः कस्य न प्रियः (janakānāṃ raghūṇāṃ ca saṃbandhaḥ kasya na priyaḥ) Uttararāmacarita 1.17.
5) Friendly connection, friendship; संबन्धमाभाषणपूर्वमाहुः (saṃbandhamābhāṣaṇapūrvamāhuḥ) R.2.58.
6) Fitness, propriety.
7) Prosperity, success.
8) A relation, kinsman.
9) A collection, volume, book.
Sambandha (सम्बन्ध).—mfn.
(-ndhaḥ-ndhā-ndhaṃ) 1. Able, capable. 2. Fit, right, proper. 3. Adjunct, annexed or connected, inherent, &c. m.
(-ndhaḥ) 1. Prosperity, success. 2. Fitness, propriety. 3. Connection, natural or essential connection, as of a property with a substance, subject matter with a work, proper meaning with a word, &c. 4. Connection by birth or marriage, relationship. 5. The application of authority, as of the Upanishads to prove a theological assertion, &c. 6. Mental association of objects, conceiving them in connection with each other. 7. (In grammar,) The possessive case. E. sam with, and bandha a binding.
Saṃbandha (संबन्ध).—i. e. sam-bandh + a, 1. Connexion, union, [Mānavadharmaśāstra] 3, 157; [Uttara Rāmacarita, 2. ed. Calc., 1862.] 27, 15 (mad-, with me); [Vedāntasāra, (in my Chrestomathy.)] in
Saṃbandha (संबन्ध).—[masculine] collection; connection, relationship or fellowship of any kind ([instrumental] ±saha, [locative], or —°); also concr. a relation, friend, comrade, ally, etc.
1) Sambandha (सम्बन्ध):—[=sam-bandha] [from sam-bandh] m. (ifc. f(ā). ) binding or joining together, close connection or union or association, conjunction, inherence, connection with or relation to ([instrumental case] with or without saha, or [compound]; in [philosophy] relation or connexion is said to be of three kinds, viz. samavāya, saṃyoga, and sva-rūpa q.v.), [???; Śaṃkarācārya; Sarvadarśana-saṃgraha]; personal connection (by marriage), relationship, fellowship, friendship, intimacy with ([instrumental case] with and without saha [locative case], or [compound]), [Pāraskara-gṛhya-sūtra; Manu-smṛti; Mahābhārata] etc.
2) [v.s. ...] a relation, relative, kinsman, fellow, friend, ally, [Āpastamba; Mahābhārata; Bhāgavata-purāṇa]
3) [v.s. ...] a collection, volume, book, [Śukasaptati]
4) [v.s. ...] a [particular] kind of calamity, [Varāha-mihira’s Bṛhat-saṃhitā]
5) [v.s. ...] prosperity, success, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) [v.s. ...] fitness, propriety, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
7) [v.s. ...] the application of authority to prove a theological doctrine, [Horace H. Wilson]
8) [v.s. ...] mfn. able, capable, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
9) [v.s. ...] fit, right, proper, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
10) [v.s. ...] (ifc.) often [wrong reading] for sam-baddha (q.v.)
Sambandha (सम्बन्ध):—(ndhaṃ) 1. m. Connexion, relation; mental association; quoting a textual proof; suitableness; fitness; success; possessive case. a. Connected; fit, able; inherent.
Saṃbandha (संबन्ध):—(von bandh mit sam) m.
1) Sammlung, Collection: saptati [ŚUK.] in [Lassen’s Anthologie (III) 34, 3. 4.] —
2) Zusammenhang, Verbindung, Beziehung; = svasvāmitvādi [Hemacandra’s Abhidhānacintāmaṇi 3. 2.] [Halāyudha 5, 52.] [Kātyāyana’s Śrautasūtrāṇi 1, 5, 11.] [LĀṬY. 9, 6, 21.] saṃbandhe ṣaṣṭhī [Vopadeva’s Grammatik 5, 23.] asyedamiti saṃbandhaḥ [Spr. (II) 769.] [Bhāgavatapurāṇa 6, 16, 7.] [] zu [Chāndogyopaniṣad] [?S. 2. 36. Sāhityadarpana 694. Vedānta lecture No. 5. 16. 95. fgg. Pāṇini’s acht Bücher 1, 1, 49, Scholiast Vopadeva’s Grammatik Einl. SARVADARŚANAS. 4, 9. 13, 8. 159, 3. 4.] śabdārthayoḥ [166, 12. fg.] yajñena [Pāṇini’s acht Bücher 4, 1, 33, Scholiast] uttarapadena saha Comm. zu [Taittirīyasaṃhitā] [Prātiśākhya 3, 1.] uttaratra upādityasyaiva saṃbandhaḥ syāt so v. a. ist zu ergänzen [Pāṇini’s acht Bücher 1, 3, 84, Scholiast] Comm. zu [Taittirīyasaṃhitā Prātiśākhya 10, 22.] ityādyasya kaḥ saṃbandhaḥ wie hängt das zusammen? [] zu [Bṛhadāranyakopaniṣad] [S. 62.] am Ende eines comp.; voran geht a) die Species der Beziehung: sāmānādhikaraṇya [Vedānta lecture No. 97.] viśeṣaviśeṣyabhāva 98. lakṣyalakṣaṇabhāva 99. sāmīpyādi [Sāhityadarpana 11, 5.] paraṃparā [Pāṇini’s acht Bücher 8, 1, 24, Scholiast] — b) die Dinge, die im Zusammenhange oder in Beziehung zu einander stehen: svasvāmi [Pāṇini’s acht Bücher 2, 3, 50, Scholiast] saṃjñāsaṃjñi [SARVADARŚANAS. 5, 2.] prāguktaskandhadvaya [20, 14.] — c) das, womit etwas Anderes in Verbindung tritt oder in Beziehung steht: tatsaṃbandha [Yāska’s Nirukta 11, 2.] sva [Kātyāyana’s Śrautasūtrāṇi 22, 11, 32.] [Kapila 1, 12. 92.] dhātusaṃbandhe pratyayāḥ [Pāṇini’s acht Bücher 3, 4, 1.] [Spr. (II) 3357.] [Kathāsaritsāgara 49, 207.] [Bhāgavatapurāṇa 2, 9, 1. 7, 1, 84.] [SARVADARŚANAS. 34, 12. 50, 12.] yena ṛṇasaṃbandho nyajanmanyapi na bhavati [Pañcatantra ed. orn. 64, 22. fg.] — Am Ende eines adj. comp. (f. ā): antaḥpura (vielleicht saṃbaddha zu lesen) in Beziehung stehend —, gehörend zu [Sāhityadarpana 539.] —
3) persönliche Beziehung, ein auf Verwandtschaft, Heirath, Freundschaft, gleichen Studien u. s. w. beruhendes näheres Verhältniss [Pāraskara’s Gṛhyasūtrāṇi 3, 10.] brāhmaṇairyaunaiśca saṃbandhaiḥ [Manu’s Gesetzbuch 3, 157.] yuktarūpo hi saṃbandhe tvaṃ no rājanvayaṃ tava [Mahābhārata 1, 4431.] [Harivaṃśa 5246.] [KĀM. NĪTIS. 15, 28. 17, 4.] saṃbandhamābhāṣaṇapūrvamāhuḥ [Raghuvaṃśa 2, 58. 5, 40.] [Kumārasaṃbhava 6, 29.] [Spr. (II) 3944. 5064.] yāvataḥ kurute jantuḥ saṃbandhānmanasaḥ priyān [5474. 5823.] [Kathāsaritsāgara 10,196. 13,70. 21,59. 34,221.] [Rājataraṅgiṇī 1,243.] [Oxforder Handschriften 25,a,15. 85,a,26.] [Bhāgavatapurāṇa 7,1,30.] matsyabhāratayoḥ [Mahābhārata 4, 2325.] [Rāmāyaṇa 1, 72, 8. 4, 4, 16.] [Mārkāṇḍeyapurāṇa 65, 7.] [Bhāgavatapurāṇa 9, 18, 21.] [Scholiast] zu [Śākuntala 51.] naitaiḥ brāhmānyaunāṃśca saṃbandhānācaret (so ist zu lesen) [Manu’s Gesetzbuch 2, 40. 4, 244.] [Mahābhārata 1, 6153.] [Rāmāyaṇa] [Gorresio 1, 19, 4.] [Kathāsaritsāgara 29, 5.] [Mārkāṇḍeyapurāṇa 76, 34. 113, 6.] [Rājataraṅgiṇī 5, 422.] tvayā saha [Mahābhārata 3, 16703.] [Rāmāyaṇa 1, 69, 11 (71, 11 Gorresio).] [Spr. (II) 1488.] asmākamapi saṃbandhaḥ kapimukhyaḥ mahāṃstvayi (tvayā?) [Rāmāyaṇa 5, 7, 31.] am Ende eines comp.; voran geht: a) die Species des näheren Verhältnisses: anyonyodvāha [Rājataraṅgiṇī 4, 351.] — b) die Personen (Geschlechter), die in einem näheren Verhältniss stehen: apatyasaṃbandho yuvayoḥ [Rāmāyaṇa Gorresio 1, 74, 3.] kula [Rāmāyaṇa] [SCHL. 1, 72, 10.] [Kathāsaritsāgara 21, 80.] — c) diejenige Person, mit der man in ein näheres Verhältniss tritt, [Rāmāyaṇa Gorresio 1, 71, 12.] kuruṣva svāmisaṃbandham [?4, 25, 7. Mālavikāgnimitra 67, 19. 74, 6. UTTARAR. 20, 15 (27, 15). Spr. (II) 5516.] tatsaṃbandhaṃ sametya [Mārkāṇḍeyapurāṇa 21, 59.] [Pañcatantra 36, 14.] sārdhaṃ rāyānavaiśyena tatsaṃbandhaṃ cakāra saḥ [Oxforder Handschriften 25,a,10.] strī so v. a. Heirath [Manu’s Gesetzbuch 3, 6.] [Rājataraṅgiṇī 6, 366.] dāra dass. [Mahābhārata 1, 7238.] — d) das, worauf das nähere Verhältniss beruht: vidyāyoni [Pāṇini’s acht Bücher 6, 3, 23.] dharmakāmārthasaṃbandhaṃ na smarāmi tvayā saha [Mahābhārata 1, 3007.] [Rāmāyaṇa 1, 72, 3.] — Am Ende eines adj. comp. (f. ā) [Spr. (II) 1495. 3995.] [Mālavikāgnimitra 8, 17.] asaṃbandhā (vielleicht asaṃbaddhā zu lesen) yonitaḥ [Manu’s Gesetzbuch 2, 129.] — Concret so v. a. Freund, Bundesgenosse [Bhāgavatapurāṇa 4, 27, 17.] —
4) Bez. eines best. Ungemachs [Varāhamihira’s Bṛhajjātaka S. 98, 7.] nach [UTPALA] = rājakula āveśanam; man könnte saṃbādha vermuthen. —
5) = samṛddhi und nyāya [AJAYA im Śabdakalpadruma] nach ders. Aut. auch adj. = śakta und hita . —
6) fehlerhaft für saṃbaddha, z. B. sarvaṃ parvatasaṃbandham (saṃnaddham [SCHL.]) [Rāmāyaṇa Gorresio 1, 39, 20.] asaṃbandhapralāpitvam [KĀM. NĪTIS. 14, 59.] svasaṃbandhāṃ kathām [Kathāsaritsāgara 24, 18.] saṃbandhārtha [Amarakoṣa ed. COLEBR. 3, 4, 13, 89.] [Oxforder Handschriften 269], a, [32.] Comm. zu [Taittirīyasaṃhitā Prātiśākhya 11, 1] (niṣedhasaṃbaddhaṃ zu lesen). [14, 18.] für saṃrabdha (so die neuere Ausg.) [Harivaṃśa 2981.] asaṃbandha fehlerhaft für asaṃbādha [Kathāsaritsāgara 18, 18.] — Vgl. ku, piṇḍa, brahma, yathāsaṃbandham .
Saṃbandha (संबन्ध) in the Sanskrit language is related to the Prakrit word: Saṃbaṃdha.
Saṃbandha (in Sanskrit) can be associated with the following Chinese terms:
1) 依止 [yī zhǐ]: “basis”; “support”.
2) 合 [hé]: “unite”.
3) 同 [tóng]: “same”.
4) 和合 [hé hé]: “unified”.
5) 屬 [shǔ]: “belong to”.
6) 引導 [yǐn dǎo]: “attract”.
7) 相依 [xiāng yī]: “existence based on mutual dependence”.
8) 相合 [xiāng hé]: “combine”.
9) 相應 [xiāng yīng]: “association”.
10) 相符 [xiāng fú]: “agree with”.
11) 相續 [xiāng xù]: “continuity”.
12) 相關 [xiāng guān]: “related to each other”.
13) 結 [jié]: “tie up”.
14) 續 [xù]: “continue”.
15) 連 [lián]: “link”.
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
Saṃbaṃdha (संबंध) [Also spelled sambandh]:—(nm) relation/relationship; connection; association; affinity, ~[vācaka] genitive, possessive (case); —[joḍanā] to establish relations with; —[ṭūṭanā] relations to be cut off/broken.
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Prakrit-English dictionary
1) Saṃbaṃdha (संबंध) in the Prakrit language is related to the Sanskrit word: Saṃbandh.
2) Saṃbaṃdha (संबंध) also relates to the Sanskrit word: Saṃbandha.
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.
Kannada-English dictionary
Saṃbaṃdha (ಸಂಬಂಧ):—
1) [noun] the act of joining together.
2) [noun] the fact of having dealings, intercourse, with; association.
3) [noun] the fact of being joined, united together; union.
4) [noun] a harmonic, agreeable, pleasant relation.
5) [noun] connection of persons by blood, marriage, etc.; kinship; relation.
6) [noun] the relation that exists between two friends; friendship.
7) [noun] a man as related to another by blood, marriage, etc.
8) [noun] a friend.
9) [noun] the quality of being fit, appropriate, suitable for something; eligibility.
10) [noun] (gram.) the sense of the possessive case.
11) [noun] a reason, motive or cause.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Sambandha (सम्बन्ध):—adj. able; capable; fit; proper; right; n. 1. relationship; 2. a connection;
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)
Partial matches (+0): Sam, Cam, Bandha.
Starts with (+13): Sambamdhabelasu, Sambamdhabhakti, Sambamdhakshara, Sambamdhapadu, Sambamdhasambamdha, Sambamdhasucakavyaya, Sambandha-garnu, Sambandha-karaka, Sambandha-sarvanama, Sambandha-sutra, Sambandha-viccheda, Sambandhacinta, Sambandhacudamani, Sambandhadipika, Sambandhaganapati, Sambandhajnana, Sambandhak, Sambandhaka, Sambandhakarma, Sambandhamalini.
Full-text (+471): Abhisambandha, Asambandha, Strisambandha, Sharirasambandha, Samavayasambandha, Arthasambandha, Pindasambandha, Sambandhanirnaya, Sambandhaviveka, Yathasambandham, Yaunasambandha, Paramparasambandha, Siddhasambandha, Sambandhavarttika, Sambandharahasya, Susambandha, Yonisambandha, Sambandhatattva, Saptatisambandha, Brahmasambandha.
Relevant text
Search found 139 books and stories containing Sambandha, Sam-bandha, Sambamdha, Saṃbaṃdha, Saṃbandha; (plurals include: Sambandhas, bandhas, Sambamdhas, Saṃbaṃdhas, Saṃbandhas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Sambandha as a ‘Śakti-of-Śaktis’ < [Volume 14, Issue 7 (2023)]
Being Is Relating: Continuity-in-Change in the Sambandhasiddhi of Utpaladeva < [Volume 14, Issue 1 (2023)]
Continuity and Change according to Hindu and Buddhist Religious Philosophies < [Volume 15, Issue 4 (2024)]
108 Tirupathi Anthathi (English translation) (by Sri Varadachari Sadagopan)
Verse 99: Thiru Naimisaranyam (Divya Desam)
Verse 82: Thiruvekka (Divya Desam)
Nyaya-Vaisheshika categories (Study) (by Diptimani Goswami)
Samavāya < [Chapter 6 - Nyāya-Vaiśeṣika theory of Relation]
Viśeṣaṇatā Sambandha (Attributive Relation) < [Chapter 6 - Nyāya-Vaiśeṣika theory of Relation]
Vṛttyaniyāmaka-sambandha (Non-Occurrent-Exacting Relation) < [Chapter 6 - Nyāya-Vaiśeṣika theory of Relation]
Dictionaries of Indian languages (Kosha)
Page 515 < [Hindi-Bengali-English Volume 1]
Page 867 < [Malayalam-English-Kannada (1 volume)]
Page 732 < [Kannada-English-Malayalam (1 volume)]
Reverberations of Dharmakirti’s Philosophy (by Birgit Kellner)
Dignāga on the View of a Generic Term as Denoting a Relation
Maṇḍana Miśra’s Excursus on the Buddha’s Omniscience
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)