The history of Rakshabandhan dates back to Hindu mythology. As per Hindu mythology, in Mahabharata, the great Indian epic, Draupadi, wife of the Pandavas had torn the corner of her sari to prevent Lord Krishna's wrist from bleeding (he had inadvertently hurt himself).
The history of Rakshabandhan dates back to Hindu mythology. As per Hindu mythology, in Mahabharata, the great Indian epic, Draupadi, wife of the Pandavas had torn the corner of her sari to prevent Lord Krishna's wrist from bleeding (he had inadvertently hurt himself). Thus, a bond, that of brother and sister developed between them, and he promised to protect her.It is also a great sacred verse of unity, acting as a symbol of life's advancement and a leading messenger of togetherness. Raksha means protection, and in some places in medieval India, where women felt unsafe, they tie Rakhi on the wrist of men, regarding them as brothers. In this way, Rakhi strengthens the bond of love between brothers and sisters, and revives the emotional bonding. Brahmins change their sacred thread (janoi) on this day, and dedicate themselves once again to the study of the scriptures.
Some even chant this prayer while performing the rituals and arti:
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.
It denotes how the King Bali had become so powerful with the Raakhi on:
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.
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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:
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.
It is only when this type of attitude towards one's less fortunate brothers and sisters permeates society that exploitations of the weak by the strong will end. Powers of intellect and body, and of material wealth and influence will then be utilized for the uplift and service of others. A Samskrit Subhaashita says,