Digest Number 2223

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Rakshaa Bandhan

 

The Rakshaa Bandhan stirs up one of the deepest and noblest

emotions in the human breast - the abiding and chaste bond

of love between the brother and the sister.

 

The delicate cord tied by the sister to the brother on this

day pulsates with this sublime sentiment. History and

legends of Bharat abound in touching episodes of ladies

seeking protection from far-off, unacquainted heroes,

though the Raakhi. A story is told of Alexander's wife

approaching his mighty Hindu adversary Pururavas and tying

Raakhi on his hand, seeking assurance from him for saving

the life of her husband on the battlefield. And the great

Hindu king, in the true traditional Kshatriya style,

responded; and as the legend goes, just as he raised his

hand to deliver a mortal blow to Alexander, he saw the

Raakhi on his own hand and restrained from striking.

 

A more poignant instance is of the princess of a small

Rajput principality. It speaks of the spell the Raakhi had

cast even on those of alien faiths. The princess sent a

Raakhi to the Moghal Emperor Humayun to save her honor from

the onslaught of the Gujarat Sultan. The emperor who was

engaged in an expedition against Bengal, turned back and

hastened to the rescue of his Raakhi sister. But, alas, to

his utmost sorrow, he found that the kingdom had already

been overrun and the princess had committed Jauhaar, i.e.,

leaped into the flames to save her honor.

 

The sister-brother relationship highlighted by the Raakhi

goes far beyond the mere personal protection of a female

from a male. It also implies the basic element of an

amicable and harmonious social life where all members of

the society look upon themselves as brothers and sisters

and as children of one common motherland.

 

 

The congregational Raakhi function carries this social

content. Particularly, the tying of Raakhi to the sacred

Bhagavaa Dhwaj at the start of the function signifies this

social and cultural aspect. Not only do the participants in

the function develop a sense of love and affection amongst

themselves but they also affirm their loyalty and devotion

to the society of which they are the children. Their

commitment to protect each other and also the society as a

whole is emphasized through this simple ceremony.

 

In the Hindu tradition the Rakshaa has indeed assumed all

aspects of protection of the forces of righteousness from

the forces of evil. Once, Yudhishthira asked Sri Krishna

how best he could guard himself against impending evils and

catastrophes in the coming year. Krishna advised him to

observe the Rakshaa Ceremony. He also narrated an old

incident to show how potent the Rakshaa is.

 

Once, Indra was confronted by the demon king - the Daitya-

raaja - in a long-drawn battle. At one stage, the Daitya-

raaja got better of Indra and drove him into wilderness.

Indra, humbled and crest-fallen, sought the advice of

Brihaspati, the Guru of Gods. The Guru told him to bide his

time, prepare himself and then march against his adversary.

He also indicated that the auspicious moment for sallying

forth was the Shraavana Poornima. On that day, Shachee

Devi, the wife of Indra, and Brihaspati tied Raakhis around

Indra's right-wrist. Indra then advanced against the Daitya-

raaja, vanquished him and reestablished his sovereignty.

 

The Rakshaa has several similar pauraanik associations. The

following couplet is recited, especially in the northern

parts, while tying the Raakhi. It denotes how the King Bali

had become so powerful with the Raakhi on:

 

"Yena baddho Balee raajaa daanavendro mahaabalah

tena twaam anubadhnaami rakshe maa chala maa chala "

 

(I am tying a Rakshaa to you, similar to the one tied to

Bali the powerful king of demons. Oh Rakshaa, be firm, do

not waver.)

 

It is not merely that the spirit of Rakshaa manifests

itself on occasions of mortal peril to the life and honor

of the beloved ones or to the society. It is not like the

HOme Guards or the militia which are expected to come to

the rescue of the people in times of war or natural

calamities. No, it is far more deep and all-encompassing.

It is like the flow of bloodstream through every limb and

organ of the body, carrying strength and nourishment to

every cell thereof. As a result, even a small wound

anywhere in the body is promptly attended to by the entire

body. Every other limb spontaneously sacrifies a part of

its blood and energy to heal that wound and keep that organ

healthy and strong.

 

This is how the society can live and prosper amidst all

kinds of challenges either from within or without.

Especially, various types of internal stresses and strains

which are generated in the body-politic of a nation because

of ever-changing economic, political and other factors can

be overcome only on the strength of this inner flow of

mutual affection and amity.

 

A society imbued with this spirit will see to it that every

one of its members is made happy. The idea of the Hindu has

always been:

 

"Sarvepi sukhinassantu, sarve santu niraamayaah "

Sarve bhadraani pashyantu, maa kashchit duhkhabhaag bhavet"

 

(Let everyone be happy, let everyone be free from all ills,

let everyone behold only the auspicious, let no one be

afflicted.)

 

This concept is far more comprehensive than the concept of

the `maximum happiness of the maximum number.' In fact,

spontaneous love and compassionate service for the poor and

lowly in society is held up as the highest form of worship

of God Himself. The spirit of selfless social service which

makes for the uplift of the needy and deprived sections is

thus transformed into a spiritual saadhanaa.

 

In short, Raksha Bandhan affords a most auspicious occasion

to recharge ourselves every year with the true spirit of

service and sacrifice for the welfare of the society, and

find therein the highest spiritual fulfillment of human

life.