TV Channel

Part 1: The Meaning of Bandhan: From Bondage to Liberation Good evening, dear brothers and sisters, here and in other parts of the world. Blessings are coming to you on the holy occasion of Rakṣā Bandhan from Viśvadīp Gurukul, Jādan, Bhārat, Rajasthan. Dear spiritual seekers, aspirants, devotees, sisters, and brothers, today is the day celebrated with great love between brother and sister. I will explain something about that. First, let us understand. There are different kinds of bandhan. Bandhan means to be tied, not only physically but also mentally, intellectually, emotionally, culturally, socially, religiously, and so on. What we call, "I am bound to my commitment." To make a commitment is like life for humans. The great master, Guru Vasiṣṭha Muni—the guru of Bhagavān Rāma—said to his disciple, God Rāma: "O Rāma, your whole life you followed your principles, your promises, your words. But now, in this last event of your life, there was something Rāma had to uphold: the name or emblem of his dynasty, the dynasty as a son." This is the Raghu dynasty, the lineage of Raghu, in which God Rāma was incarnated. He studied and lived with his master. The Gurukula system was the family guru of the Raghu Kula. All those kings would obey and do all that their guru or master said. So, Vasiṣṭha is saying to God Rāma: "Rāghukula rīti sadāchalī āī, prāṇa jāī para vachana na jāī." O Rāma, do you remember? Do you know? The tradition, the principle of the Raghu dynasty, was always this: "Even if you have to give your life, you do not break your promise." For a person who says, "Yes," and then says, "Well, I changed my mind," the Master said: "Between two ears, God gave you something, O human. Before saying yes or no, use your viveka, your intellect." Therefore, Rāma, you cannot refuse. "Rāghukula rīti sadā chalī āī, prāṇa jāī parabhachana rājā." The same principle is now known around the whole world. Not in little things like, "I like pizza," and then, "No, I want spaghetti." There are certain things in life we decide and we declare. When you take mantra dīkṣā, when you take something, or you have a friend, or you marry, you give your word. Where is that? We are lifelong bound to these promises. That is the strength of human society. It means to be loyal to thyself, family, society, nation, and the entire world—to serve, help, and protect the entire world. Similarly, there is an intellectual bandhan. All of you who had higher education at a university, when you had the ceremony, professors came, and you got your diploma or degree, you promised there that you would be loyal to this university. Did you? Yes or no? Who didn’t say yes? Of course, you didn’t pass the university otherwise. There you promised; you made a vow. Similarly, in countries with compulsory military or social service, you also promised this to your nations. My dear, that is a bandhan, and it is not bad. It is good. But your country would never tell you to destroy other countries. They don't say, "Be loyal to our country by destroying others." They say we will protect and stand for peace. That’s true. No country tells its soldiers, "Promise me we will destroy those countries." No. Every country has good laws and very good thoughts, but from time to time, some crazy people come and try to create war and attack. So, bondage towards your country, your university, your families—intellectual bondage, that you remain true to your philosophy, that you write something and have a copyright—you are bound to that. That is knowledge, and if someone steals that, it is not good. You can use the wisdom, the knowledge, the words, the poems, or anything from others, but you have to quote their name. That’s all. Is that right or not? There are many stories told by Gurujī, by Mahāprabhujī, and by other saints, which I am telling, but I tell from whom this is. And if I don’t know from whom, then I just tell. Now, there are some people; long ago, about 15 or nearly 18 years, someone was writing all my stories in satsaṅg and then went away and printed a book in her name as the author of everything. People make a diploma in yoga and daily life, and afterwards they say, "No, I don’t want yoga in daily life. I am teaching just yoga," and they go. So that’s called stolen wisdom. You are bound to the intellectual heritage of others as well as your own. Not that you should not use it—you should use it. That’s okay. Wisdom is wisdom. That’s why you always hear at the end of every bhajan by whom this bhajan was. "Hey Mr. Devyā Purī, don’t show me your back, sit down there and show me the camera right here." Yeah, sit down and focus on me and Hari Om. Listen. To be angry sometimes is very healthy for disciples, alright? And it is very bad for the master, because when you are angry, a lot of energy is consumed, and that is why the master becomes old quicker and gets grey hair quickly. Each gray hair is a problem of one disciple. So sit down comfortably and enjoy. Socially, you should be protecting your culture, your social or folk activities, the traditions, like dancing, like celebrating what we call the Viśvagmaṇḍalas, the phīlakā passing. Something like that the farmer has. The farmers, at the end of harvesting crops, celebrate. They bring their best crops, their best corn and pumpkins and fruits. You know how beautiful it is. But if you misuse it and drink alcohol and juice, and dance in the wrong way, that is a distortion, not original. Every country, every nation has its cultural, beautiful events and festivals. Also, we are bound to our own self for our spiritual development. So, bandhana. Then, the most dangerous bandhana, or most powerful in a negative way, is karma kā bandhana—the bondage of karmas. Like each thread that goes round is a karma. That is again of two kinds: good and bad. But good karma is also bandhan, and bad karma is also bandhan. It doesn’t matter if it is a chain of iron or a chain of gold; it can tie you. So, first we have to gain the golden chain, and then this also we renounce through niṣkāma-sevā, selfless service. We do good things, but we ask for something in return. To be completely niṣkāma is not so easy. But it is possible, and we can go through meditations and so on. Bandhan se nirbandhan kīna? It is Gurudev who made me from bandhan, from that tie, to nirbandhan. If you take refuge and surrender, then there is no bondage. Remember: without the Guru, no work is accomplished. Even if you try crores of methods, it will not happen. Without your Gurudev, no work is accomplished. If you take refuge and surrender, then keep your words to your master. What did you promise when you took the mantra? It was explained to you for hours and hours before. What mantra means. And then the Bhojī explained the kriyā, what to take, what that means. And many have just forgotten, left. You have to pay, my dear, back this promise. How? But in which life and in which way? It’s not easy that you say, "Oh, I like this and I practice," and then, "I don’t want, I don’t want." No. Śaraṇa parāyaṇa. It doesn’t matter how it is. Śaraṇa parāyaṇa: we are surrendered and have the shelter of that Gurudev, or that master, or that one, or parents, or friends. To śaraṇa parāyaṇa ho jāve to nirbandhan hoī bhī sāre—then he or she will go as a free being to Brahma Loka. Guruśā binā karja nae, sare koṭi upāya kare, koī chāye na bhavasindhu tere. Koṭi means thousands and thousands. Techniques you may do; it doesn’t matter how intellectually you are manipulating thyself or others, but you will not go through that one. That is called Nirbandhan. So, in many countries, and in the same way in India, Holy Bhārat—where the number of God’s incarnations was greatest, and that’s why it is holy—there are many cultural events, spiritual events, social events, political events, and many other events. But ancient and Vedic, for the sake of the protection of the entire creation, nature, and the humans, there are many, many spiritual festivals. But there is a karmic bandhan between children and parents, and a karmic bandhan between brothers and sisters. Therefore, it is a very long subject to explain. From these four āśramas—meaning the four parts or spans of life—from birth until 25 years, time is given only for studies. That is called a brahmacārī. No cinema, no internet, no dancing, no alcohol clubs, and so on. Study to make your future. That’s all. Of course, you have been playing games, many different games, to keep your mind free. But the main thing is to learn, whatever you are doing. After 24 or 25 years, then you are called a Gṛhastha Āśrama. There you begin your family life. There is a very important thing: you must, or you should, have a daughter. I am talking about those old Vedic traditions, Vedic times and Upaniṣads. When the daughter is born, then it is said Lakṣmī has arrived. That daughter should bring happiness into your house: purity, harmony, prosperity, and so on. And also the brother, the son. It doesn’t matter if you have more daughters and more sons; no problem. Or you have more sons; at least one daughter must be there. Or you have more daughters and only one son—okay, at least one should be there. Why? It’s not a question of girl or boy, but it is a question of karmic things. Now, you know there is a social thing: the problem that girls will marry and go to their husband’s house, and the boys will take over the house of the ancestors. Property is divided, everything is divided, but mostly the family is that family where the son is. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam Śrī Śrī... The sound is one where the family tradition begins, or this: the roots are from there, and the branches are from one ṛṣi. And you should know, it doesn’t matter, Africa or Europe or China or anywhere, those ṛṣis were, and from there this began. So, roots we have to keep. We said, if the plant is alive, then someone dies. If the plant is alive, the fruits will come. But when there is no plant’s existence at all, and you died, from that time, are you gone? Part 2: The Sacred Bond of Rakṣā Bandhan In this way, there are more ceremonies for daughters than for sons. The man, the son, is born to work, to bring money or food from the field. He works and brings it to the sisters, mothers, and wives. That is his role. I can tell you there are more ceremonies for the daughter because she is a symbol of Śakti. Śakti means energy and power; it is the cosmic Śakti. That is called Mātā: "Mātṛ Devo Bhava." Our mother is that universal Śakti. That universal Śakti resides in the feminine form as your sister, your wife, your mother, or your aunt. So, there was great respect. In ancient times, it is said that when wars were going on, if a lady came and stood between the armies, they would stop the war. They would not fight further because she should not be injured or hurt. They respected her. There was no war after sunset and no war before sunrise. If we had kept that respect and tradition, these problems would not be in the world. Nowadays, ladies have to fight for their existence, whereas in ancient times there was no such sorrow or struggle. Of course, they worked in the fields, and that was fine. So, we are tied—bandhana—to that dynasty, to that family. We are tied with culture, emotion, and relation. We are tied with the intellect of that tradition, and we are tied to that spirituality or religion. But this does not mean you are against others. No. Now, how do we go from bandhana to nirbandhana, from bondage to liberation? It is said that when you are fully self-realized, seven generations from the past and seven generations to come will benefit from your realization. That means they will also become liberated. It is not easy. It is hard not to be open, but you have to keep your promise, your vow, your dharma. "Dharma rakṣita rakṣitaha." Dharma protects those who protect it. Here is the tie of the sister. This Rakṣabandhan, if I am correct, originated from the story of Sati Sāvitrī. Or from where did it begin? Do you know? The sister gives the thread on the brother's hand. The brother asks, "What is this?" She says, "This is Rakṣā Bandhan." What does that mean? It means you are obliged to protect me in every aspect. You protect your sister. The tradition developed further. When the sister comes, the brother has to give her something. Purījī Prakāś, Purījī Prakāś... You are changing so many things. When you tie something on the hand of your brother, then this brother is like your own brother—no different. She is your sister; you have accepted her as a sister. Now, there are some family karmas. Suppose you have only boys and no daughter. This can happen. It means you may have to adopt one or two or three daughters to marry them. On your house grounds, your property, you have to organize and spend all the expenditures for the Kanyādāna. Unless you have performed Kanyādāna, you are not free from the tie of the ancestors. Just as children must perform śrāddha, the ceremonies for the ancestors, to become free. Why is this so complicated? It is not complicated. The ṛṣis were meditating. They said this—I am not saying it; perhaps I am not telling it exactly as they did, but I tell you on the surface. Now, Kanyādāna means something else. Some people will not accept this, some will: you are giving your daughter from this house to that house, to that man or that family, but she is a part of your heart. It is not easy. That girl has been living with you for 25 years, and now she marries and goes to another house. You have seen in ancient stories, in the Rāmāyaṇa, the Mahābhārata, and the Śiva Purāṇa. When a daughter departs from home, she says to her parents, "Look, I am going to stay with my friend or my husband there." They may not say it, but perhaps they are happy that you go, for they wish for you to marry. But still, for the parents, it is a pain, and for the brother too. So this is called sharing your happiness; it is Kanyādāna. After that, the second step in the marriage ceremony is what you see: Kanyāko Dāna Dena. Dāna means donation, but dāna has a deeper meaning. It is something very dear to you, hard-worked and hard-earned. It must not be only money; it can be your fruits. You work and take care of a particular fruit or crop the whole year, and then you take it and give it to your neighbors. Mahāprabhudīp Karatā, Mahāprabhu Dīp Karatā... I don't know. How does this bhajan begin? I have forgotten. Bhakti Dāna, yes. "Mahāprabhujīdīp Karatā..." I will not be separated from you, however many lives I have, until I come to mokṣa. I am not asking for gajahastri dāna, the donation of many elephants and gajamoti. There is a jewel in the head of the elephant, but only in a very particular elephant. There are many, many things. I will translate this bhajan from my heart—I don't know it exactly. After that comes a dāna to the kanyā. Kanyā means a virgin, and after marriage, she is the lady. This means that at the time of the wedding, whatever you give goes to her. And whenever she comes home, you have to give to her. So she is the only giver and receiver, and we are the giver. If by mistake you take a loan from her, you must give it back on time. Many people do not want her to have any kind of expenditure. When they go to her home, they do not eat. And if they eat, they give money because they do not want to take anything from the sister, the father, the elder brother, and so on. So, for the protection of sisters and ladies, there are many beautiful ceremonies and traditions. One of these is Rakṣā Bandhan. We are tied to protect the person who puts the Rakhi on our hand as our sister. If your sister is older than you, she can bless you and may give you cake or something. But if you are elder, you are obliged to give her something always. Now you have one sister here, okay? We have nothing against you giving her something—chocolate or anything. At least give your good thoughts. Give your promise that you will see her as your sister for life. That we can give, not something material. There are also many festivals in between, what we call Mother’s Day, Father’s Day, and now they have begun Brother’s Day. I am happy because we don't have any Brother’s Day. We have the brother, but the brother doesn't care. The sisters or others are doing something for the brother so that he should be healthy. That kanyā, she is fasting. She is doing it for two things: ceremonies for the protection, health, and happiness of her brother; and second, to find a good husband, a healthy and good one. So, women are the symbol of devotion. We women are the symbol of that spiritual light. What comes from their heart and mind has its own meaning. That is Rakṣā Bandhan, and this festival comes once a year. Now, even our governments have decided that on this day, every woman can travel free on public transportation. They do not have to pay for a ticket. This means they can go to their brother, perform the ceremony, and come back. Is that not good? The development of spirituality has many, many ways. There are many ways to do it, not only from one side. We should be informed. We are related to our planet. We are in bandhana to our Mother Earth, and so we should not do bad things to her. But we are destroying her now with so many chemicals and manipulations: all seeds, wheat, and so on. It is very difficult to find the old seeds now. I am surprised that within 10-15 years, the original old crop seeds have disappeared. In those seeds was a strength, which is now gone. The original old seeds—wheat, corn, bajrī (millet), and so on—when they were cooked, with the hot water they would sputter and shoot out. Your sister or mother would have a cloth around her hands to stir it. Now you can have the pot wide open, and it doesn't even make that movement. This is the difference between the old grains and the new. There is something missing. You can try it and see. When you see cooking, this is how it is. What is the action there, and what is the action here? In those seeds, there is strength and life. Now they are manipulated. They are not seeds; they are seedless seeds. So, let us try to keep our Rakṣā Bandhan festival. I wish all brothers around the world the best: a lot of strength, viveka, and love for their sisters, and the strength to protect them. I wish all sisters a happy Rakṣā Bandhan and much love and protection, that they may bless their brothers or receive blessings. So that we are happy as one family. "Vasudeva Kuṭumbakam": the whole world is the family of one God. If we see in this way, there will be no war, no fighting. So it unites. We know that in the whole world, there is a very big tie to the family. But certain modern civilizations and situations exist. You are sent from here to another country for work, and from there to somewhere else. Parents are old and dying. A person is working and has a house somewhere. The old house is sold. A sister is in Tokyo, a brother is in Hong Kong, a second brother is in Africa, and a third sister is somewhere in Austria. Hari Om Tat Sat. Spread this understanding. Otherwise, families used to live within a maximum of 100 kilometers. When a daughter was married 100 kilometers away, everyone was sad and angry. "Why have you done this? Why have you married this girl so far away?" Karma, kismat. Sometimes girls are unhappy because of their kismat. Alright, that is all for today. I wish you all the best. Those who are on the website, blessings to you all. See you tomorrow again at the same time. I wish you a very good evening and nice bhajan singing. Dīp Nārāyaṇa Bhagavān Kī Jai, Dev Purīṣa Mahādeva Kī Jai, Mādhav Kṛṣṇa Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Om Śānti, Śānti,... Hari Om.