Rinanubandha
Every question on the site tagged Rinanubandha, each answered from a timestamped source rather than a summary written from memory.
A karmic debt-bond from past actions. Entities with unresolved Rinanubandha are said to incarnate in animal form, dissolved through their sacrifice at a consecrated Pitha — or, between people, a severely negative Rinanubandha can mean a soul takes birth as one's own child specifically to settle the debt through retribution, rejecting the parent's teachings and dismantling a family's spiritual lineage built up over generations.
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Vachan of eventual release: how high-caliber tantriks keep a bound shakti
The speaker says high-caliber tantriks — even those on vaam marg who seek mukti through tantra, as it is said of this Kaliyug — nourish their prana urja through their own tapobal, doing japa in the crores of a mahashakti, and keep such shaktis only for their own seva or for lok kalyan. Alongside the siddhi they give their own vachan: to keep the shakti a fixed term — a year, two, five or ten — after which they will perform its visarjan and, through whatever karmakand is needed, tantric or vaidik, work for its sadgati and its mukti from that yoni. When the vachan is kept this way, he says, no rin dosh attaches to either side: the shakti repays its debt in advance simply by doing the work asked of it, and is set free in exchange.
Punishment for breaking the vachan of release
If a sadhak who took on such a shakti later fails to fulfil his own vachan of eventually freeing it, the speaker says the paramsatta — since such shaktis fall within a domain understood to belong to Mahakali — holds the authority to punish him for it, and does. This, he says, is why even accomplished tantriks sometimes meet a quite bad death; even good tantriks can fall into this same mistake.
Ghee lamps for Shiva so no rina-dosha remains toward the giver of the vidhan
The speaker says that whenever you do this anushthan, every day through it light at least one and at most five ghee lamps near Shiva, as your means allow, for freedom from rina-dosha (Rinanubandha). Pray that no debt-dosha remains between you and those from whom this whole vidhan was received, that no effect of debt falls on either, and that the mantra be fully awakened and successful.
A being carrying unresolved Rinanubandha takes an animal birth to clear it, and sacrifice at a consecrated Pitha ends that karmic cycle
Texts such as the Kalika Purana state that specific species offered in authorized sacrifice attain elevated spiritual realms and liberation (Gati/Moksha); entities carrying unresolved karmic debt (Rinanubandha) incarnate in animal form to clear it, and their sacrifice at a consecrated Pitha dissolves that karmic cycle.
Why is sustained spiritual effort against affliction never wasted, and what determines whether the next generation inherits or dismantles that protection?
Years of spiritual practice against affliction awaken protective energies that never go to waste — if a child adopts the family's Kulachara, that protection continues into the next generation, but if the parent-child Rinanubandha is severely negative, the child instead rejects those teachings and dismantles decades of built-up protection.
Why can a father's lineage-worship efforts be nullified if the mother dismisses it?
A teacher's own child failing in school is a common parallel — a father may try to instill discipline and introduce a young child to morning lineage worship, but if the mother dismisses it as outdated superstition, his efforts are nullified; if the mother stays righteous even as the father deviates, the child's future can still be preserved, but rarely the reverse.
What happens to those who run from the marriage?
Sanatan teaches a right man and a right woman that in any circumstance the prarabdha is being cut by it, the speaker says. If you run, tomorrow you will have to undergo it again. In this birth it may be that by breaking the relation and marrying again you become happy — if it is written, you will become happy. But the balance that has been left over will produce the same episode again in the next birth. Until the balance sheet is balanced, one has to keep undergoing it; those who flee, both man and woman, have to undergo it.
What stri dosh is: a man who tormented his wife in a previous birth suffers through his wife in this one
He supposes a person who has stri dosh — who in a previous birth tormented his wedded wife a great deal, on account of which he obtained stri dosh in this birth, and in this birth is being tormented by his wife, or is suffering mental, physical or financial harm through her.
One ghee lamp is asked to be kindled in the speaker's own name for the duration, so no rinanubandha forms between them.
For the sake of rin dosh, the speaker says, whenever you perform this vidhan of Bhagwan Datta, for as long as you do the sadhana, certainly kindle one ghee lamp in his name — so that there may not be a rinanubandha between the two of them, and so that Bhagwan Dattatreya may bestow grace upon him too. He closes hoping that Sanatanis will certainly take benefit from this.
Who are Surya Narayan's parents, and what does that settle?
Surya's father is Maharshi Kashyap and his mother is Aditi. The speaker says that by doing puja of Surya Narayan, whatever rin is connected with the rishis is removed — among the three chief rins named as dev rin, rishi rin and others, the rishi rin comes off in this way too.
Why are unmarried daughters barred from the kuldevata's prasad?
The speaker gives the grounds. One is regional tradition. Another is that a kanya is destined to go to another house after marriage, and it is the father's duty to see her there: in shastric tradition a daughter was given in kanyadan at eleven or twelve and went to her in-laws five to seven years later at gauna, because people then held that if an unmarried daughter became rajasvala in her father's house she was counted a woman and the dosha of kanya-hatya fell on the father — nobody follows this now, he says. The tantric reason follows: until the kanya is given in kanyadan before Agni Dev, or through sankalp with Varun Dev's kalash — until this form of Bhagavati is received by some kul through the panigrahan sanskar — the shakti seated within her has no limit. So when she eats the kuldevata's prasad, a grahan dosha arises and a rin mounts on the kuldevata, since the energy present in her is Bhagavati's own. The family reasons that she has not yet been given to another gotra, so they cannot stunt their own deities by giving her their bhog. He asks that nobody start this practice from his video; it is explained only for where it already exists.
Why might a sadhana of one deity point you toward another?
You may be doing the Panchakshari of Bhagavan Shiva, and although these are complete in themselves, there may be some place where you carry a rin dosha — a work with that devata that was to have been completed and you left it, or where some offence was formed. Then, by one medium or another, that thought will arise in your medha and buddhi: that you must go to this place, or you should do this sadhana. And do it yourself, he says; full motivation for it will also come of its own accord.
Why does a pitr say he will destroy everyone?
A listener says that when the sawari comes, it says it will ruin them all. See, brother, the speaker says: understand it this way — if in the living state suffering was given to someone, then this happens. You will all have heard that the father takes birth as the son. That is true: if we earned ten crore rupees, did not spend it, and my attachment remained with that wealth — earlier it used to be gold and silver — then, saying we have so much wealth and did not spend it, since attachment to it did not end, we will take birth again in the third or fourth generation and will waste and finish whatever wealth remained. This is the karma chakra. It is for this reason it is said that at the last time one should become detached.
Daily ghee lamp at Tulsi so no rin dosha remains toward the giver of a vidhan
For freedom from rin dosha, the speaker asks that every day one ghee Deepak be lit beside Bhagwati Tulsi, so that no rin dosha remains between the listener and those from whom this vidhi-vidhan has been taken. Do only this much, he says, so that no rin dosha remains and the effect of the sadhana is obtained beyond doubt.
What if a flower must be brought from a neighbour?
If at any time you must bring a flower from a friend's or a neighbour's place, even after asking, then if you bring and offer that flower without giving any money, 50 percent of it is cut and goes to them — they get the punya just like that. However much you decorate it and do everything, you should bring it from another's place only after purchasing it with some money. Even give them a little, or give something in exchange; otherwise a debt remains and half the punya goes to them.
What fruit is promised for the darshan of Kamakhya?
In Bhagavati's mahatmya it is said that the fruit which a man obtains from 1000 Rajasuya yajnas and 100 Agnishtoma yajnas is obtained by him simply by taking darshan of Bhagavati Kamakhya. It is also written in the Yogini Tantra that those who wish to be freed from dev rin, pitr rin and matri rin should go to Kamakhya with a feeling of bhakti and take darshan, touch and drink the water of the Devi's yoni mandal, and they are freed of that rin, because this is a matri pitha. Whoever performs the tirtha yatra and comes to this place obtains the fruit of an ashwamedha yajna.
The share you keep back comes back as an illness and eats you
What you eat up, he says, then comes back as an illness and eats you. Those people will take their share come what may; the cut has to be given. This is compulsory, because you are a human being, their blood is inside you, and you were born on account of them: it is a rin. If you want release from that rin, do tirtha yatras and live and move according to the vidhi.
Teaching that the family is only this birth's debt is meant to ruin a householder
These unrestrained upadeshas, he says, in which there is talk of leaving the family, of dishonouring one's parents — that we are one jivatma, that there is only this birth's rin between my body and your body, that for this reason we are your son but you are nothing of ours — all of this, if you are inspired by it, is only and solely to ruin you. Your condition, he says, is simply not such that you should take up these things.
They were calling during your good phase, and you gave it no importance then
Why? Because when the time was good, when you were full of wealth and grain, when everything was going well in your kula parampara and family — at that very time you gave these things no importance. At that time these people were crying out: ask after us, we too are hungry and thirsty, your duty stands towards us as well. At that time it was not visible to you. When that karma of yours was completed and that phase passed, now you are undergoing it.
Which points in the kundali should be examined for marital trouble?
Whatever the nineteen-twenty is, the speaker says, get the whole examination made from the saptamesh. Certainly see the position of the saptamesh. A man should also see the position of Shukra. Also see the position of the sasural. And two or three things — rin parihar, certainly see the rin too, what rin is forming with the wife on account of which she is making quarrel and strife. After seeing all the subjects, make the arrangement of a proper parihar. Do the parihar; whether change will come in her behaviour or not, leave that to Bhagavati.
Can a rin be cut by japa, shram and seva instead of by a prayoga?
The speaker says the good thing is that this thing be cut by japa and the rest, by shram and the rest, by seva; and that whatever rin there is, one become free of that too. And the effort should be made that whatever nineteen-twenty of the grahas and nakshatras has remained be set right as far as possible — doing for it whatever is possible from one's own side. Not something very large; even doing it in an ordinary way, some remedy of it or other will come about.
Trouble given by a father or mother is better discharged as a rin than removed by tapa for parivartan
The speaker says his own opinion is a little different: he believes more in the rin and believes less in parivartan. If the father is giving us trouble, he would never want to remove that trouble by doing tapa for its removal — he would want that rin to be discharged. If the mother is giving trouble, he would want to become urin. If a brother gives trouble, he would want to become urin — because if today we make him favourable to us through some kind of prayoga, tomorrow it will come back multiplied many times over. But if, doing japa for his sake, doing tirtha for his sake, doing daan for his sake, we are pacifying them, and in reality they become favourable to us, and in fact our circumstances become favourable and they become supportive to us, then that is the most correct thing of all.
What decides which form a sadhak is finally taken to?
He says that they will take you there for the form in which your rin stands. If in a previous birth you performed the upasana of Bhagavati Saraswati and it remained unfinished halfway for some reason, then in this birth, whichever devata's sadhana you may do, in time when you arrive fully and properly at your level, your aradhya of this birth will take you there and have that sadhana completed. They will not leave a rin standing.
What is the rin that forms when you take a mantra from someone?
He says he will certainly put a separate video on it, but wants to state it clearly today: it is very necessary to become free of the rin dosha, the rin that accumulates. Wherever we take a mantra from, under whosoever's guidance we perform whatever vidhi-vidhan, a rin is formed between the two of us — what is called rinanubandha. When you study in school and college and take knowledge, you pay fees there. Here no exchange of a fee for the knowledge is being made, but since we are going into this parampara, into this process, its price ought to be paid.
What clears the rin dosha for a sadhana taken from someone?
Whenever and from wherever you do any sadhana, not only from this channel, the speaker says, then in the name of the person from whom you took the sadhana light at least five ghee lamps in a Shiva temple on the first day and the last day of the sadhana, so that rin dosha does not occur. The second thing: in that person's name feed at least sava kilo of grain, or anything at all to eat and drink, to living beings — feed a dog, a cat, a cow; feed a sheep or a goat; feed a human being. That much should be done, and by it rin dosha will never fall upon that person or upon you.
He tries daily to put food into some creature's mouth before his own
He says he tries every day to see that food goes into some creature's mouth before it goes into his own, because he too does not know how many people are doing the many videos on the channel, so rin dosha is attaching to him as well. It is between the two of us, he says: I am doing it, you do it too. What can happen is that a fruit which was to be got a hundred per cent may not be got for this very reason; when we do this work, that fruit will be received in full. Everyone should walk on freeing themselves of rin dosha.
If the head of a house is steeped in sin, must his sons bear the fruit?
This absolutely happens, the speaker answers: if the chief person of a house is steeped in sinful deeds, then whatever sons there are, whatever later kula there is, have to undergo it. But those sons will also be undergoing that fruit according to their own karma.
How far back in a kula can an unfulfilled atma lie dormant?
It may be from two or three generations before yours, the speaker says, and still be there. It has not obtained its gati and mukti. It may not have been activated at all earlier — it did nothing, it lay quietly. But at the time of somebody's birth it became activated. And if some person had been the cause of that death and has his own prarabdha to undergo, he will again come and take birth in that very house, and this unfulfilled atma, tied to earlier karma, will attach itself to him.
Why marana can reach a devout household: prarabdha, rinanubandha and half-hearted surrender
Take a home where everyone does puja-path with bhaav, deities have their place and deity trees are planted — and a marana prayoga is being done. The speaker says such enemies are our own prarabdha, and our seva-puja protects us; but if some offence grows large, our punya's capacity drops, theirs grows stronger, and a rin-dosha or rinanubandha with them ripens, then death or suffering follows, since karma is give and take. Full surrender to Jagdamba — "protect or kill, your will" — is the one exception, but we only take sharanagati when emptied by calamity; while wealthy we surrender half-heartedly, saying "yours, Maiya" while inwardly it stays "mine". So when the rinanubandha is about to fructify, our punya shrinks on its own through delusion and our own mistakes, and the enemy's prayoga succeeds.
Which other shaktis does a person necessarily encounter?
So there is Bhagavati Kamakhya, there is Bhagavati Shashthi, he says, and you must certainly take the shelter of Bhagavati Saraswati. After that comes birth, and then at the time of marriage — by whatever vidhi vidhan you wish, even a rakshasa marriage — on the day you marry, whether you accept it or not, the presence of your kul pitr will be established there. And once it is established, what respect you did or did not give them, and what you will suffer afterwards, is an entirely separate matter.
Why does the speaker say the trikon parikrama is necessary?
The parikrama of the trikon is very necessary, he says; only when you perform the trikon parikrama will we be freed from the debt we carry. He clarifies that he is not speaking of financial debt but of the debt of karma, of prarabdha, because of which people are suffering — going there, he says, one will be freed from it.
Increase your strength, or carry it until time wears it away — nobody's life is easy
Nobody's life is easy, the speaker answers: everyone is carrying it as a burden in his own place. We cannot run away. It is the prarabdha of our karma that it has become a burden. To make the burden light there are now these options: either increase your own strength and so make the burden light, so that however great the burden be we do not even come to know of it; or else go on carrying it just so, taking as little of it as possible. As time passes the burden will wear down and be finished. These, he says, are the options you have and that he has.
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