Bandhan or bondage is a state in which one feels bound down and wishes to be freed. There are many types of bondages some forced and the others self-inflicted. The examples of forced type are slavery, abductions and bonded labor. These may result because of carelessness in ensuring security or by circumstances. The second type includes attachment, rituals, superstitions, greed and foolhardiness. This article discusses the second type which is within human control.

Some of the types of bondages are:

ਕਰਮ ਧਰਮ ਸਭਿ ਬੰਧਨਾ ਪਾਪ ਪੁੰਨ ਸਨਬੰਧੁ ॥

ਮਮਤਾ ਮੋਹੁ ਸੁ ਬੰਧਨਾ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੁ ਧੰਧੁ ॥

ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥

ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਵਰਤਣਿ ਵਰਤੈ ਅੰਧੁ ॥੧॥੩੫੫੧

Rituals are bondages and are connected with superstitions;

Blind love and attachment are bondages connected with the spouse and children;

There is the noose of the Maya all round;

These result by forgetting Naam and thus being in ignorance (M: 3, SGGS, p 551).

All the above cases are a result of attachment to Maya (objects of transitory satisfaction)

Belief in superstitions, i.e. omens good and bad, is a result of lack of confidence in oneself and is caused by lack of belief in God:

ਸਗੁਨ ਅਪਸਗੁਨ ਤਿਸ ਕਉ ਲਗਹਿ ਜਿਸੁ ਚੀਤਿ ਨ ਆਵੈ ॥ ਤਿਸੁ ਜਮੁ ਨੇੜਿ ਨ ਆਵਈ ਜੋ ਹਰਿ ਪ੍ਰਭਿ ਭਾਵੈ ॥੨॥੫੪੦੧

Good and bad omens are for those who forget God; but

Death does not come near those whom God loves (M: 5, SGGS, p 401).

A discerning mind ultimately realizes that rituals are bondage but are done to display one’s religiosity to the world. Once he understands the truth he no longer remains in their grip:

ਕਰਮ ਕਰੈ ਤ ਬੰਧਾ ਨਹ ਕਰੈ ਤ ਨਿੰਦਾ ॥ ਮੋਹ ਮਗਨ ਮਨੁ ਵਿਆਪਿਆ ਚਿੰਦਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਸੁਖੁ ਦੁਖੁ ਸਮ ਜਾਣੈ ਘਟਿ ਘਟਿ ਰਾਮੁ ਹਿਆਲੀਐ ॥੪॥ ੫੧੦੧੯

Riruals tie one in bondage but one not observing them is vilified;

With such emotions and worries one observes them;

Once, with Guru’s grace, one recognizes that God abides in the mind;

one takes things in his stride (M: 5, SGGS, p 1019).

Rituals cause another type of bondage; that of ego. This results in the purpose of human birth – union with God – being forgotten and one keeps going through cycles of reincarnation:

ਹੋਮ ਜਗ ਤੀਰਥ ਕੀਏ ਬਿਚਿ ਹਉਮੈ ਬਧੇ ਬਿਕਾਰ ॥ ਨਰਕੁ ਸੁਰਗੁ ਦੁਇ ਭੁੰਚਨਾ ਹੋਇ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੨॥ ੫ ੨੧੪

Fire offerings, sacrificial worship, pilgrimages are done in ego which fuels evil;

Worrying about hell and heaven causes repeated births (M: 5, SGGS, p 214).

Attachment is a powerful cause of bondage to evil. It is the source of other evils too. Attachment to physical beauty causes lust, to wealth causes greed, to position and power results in vanity and failure to get what one is attached to causes anger. Anger is also caused by if some one else goes against what one likes. However attachment is a basic trait of all creatures:

ਮੂਲੁ ਮੋਹੁ ਕਰਿ ਕਰਤੈ ਜਗਤੁ ਉਪਾਇਆ ॥ ਮਮਤਾ ਲਾਇ ਭਰਮਿ ਭਲਾਇਆ ॥੨॥੩੧੧੨੮

The Creator made attachment fundamental to creation;

and misled it through blind love (M: 3, SGGS, p 1128).

Does this mean the Creator Himself misleads people? Yes.

Why does He do that? To enable humans to use their intellect and be different from the animals. The ninth Guru says:

ਅਗਨਤ ਅਪਾਰੁ ਅਲਖ ਨਿਰੰਜਨ ਜਿਹ ਸਭ ਜਗੁ ਭਰਮਾਇਓ ॥

ਸਗਲ ਭਰਮ ਤਜਿ ਨਾਨਕ ਪ੍ਰਾਣੀ ਚਰਨਿ ਤਾਹਿ ਚਿਤੁ ਲਾਇਓ ॥੩॥੧॥੨॥੯੫੩੭

The infinite, indescribable and spotless Creator with countless virtues also creates doubts that lead man astray;

But man must overcome doubts and engage in His service, obey Hukam (M: 9, SGGS, p 537).

By overcoming doubts we overcome another type of bondage, that to duality. This shows in the way we run to sources other than the Divine. These sources are bookish knowledge without contemplation, wealth and objects of short term satisfaction also called Maya. This can be overcome by following the guru’s teachings:

ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥

ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥

ਤ੍ਰਿਬਿਧਿ ਬੰਧਨ ਤੂਟਹਿ ਗੁਰ ਸਬਦੀ ਗੁਰ ਸਬਦੀ ਮੁਕਤਿ ਕਰਾਵਣਿਆ ॥੩॥੩੧੨੭

Love of duality is reading scriptures but not understanding them;

Man does this caught in the three Gunas of Maya;

Bondage to the three Gunas is broken through the Guru’s word; and

The Word enables release from bondage (M: 3, SGGS, p 127).

Thr three Gunas of Maya represent ego because one depends on efforts alone rather than acting in God consciousness which entitles one to Divine grace. The three Gunas represent the states of Tamas (inertia, ignorance), Rajas (effort, passion), Sattva (riruals, charities etc). Gurmat teaches to transcend these and act without thinking of the fruits of action. This is the fourth state called Turiya.

Gurbani lays stress on knowledge or Giaan and meditation or Dhiaan. As mentioned earlier knowledge alone leads to ego. Similarly meditation on any thing abstract or a mantra alone does not lead to God. For this one needs to meditate on the Creator’s virtues which is what Naam is. This generates love for Him and entitles one to receive His love. Otherwise it is only bondage. Guru Nanak says:

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਕੋਈ ਰਵੈ ॥ ਬਾਂਧਨਿ ਬਾਂਧਿਆ ਸਭੁ ਜਗੁ ਭਵੈ ॥੨॥ ਸੇਵਾ ਕਰੇ ਸੁ ਚਾਕਰੁ ਹੋਇ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਰਵਿ ਰਹਿਆ ਸੋਇ ॥੩॥ ੧੭੨੮

Every one talks of scriptural knowledge and meditation;

This is wandering with the leash of bondages;

The Master pervades every where; thus perceiving,

One who serves (obeys) Him is freed from bondage (M: 1, SGGS, p 728).

There is also bondage of evil thoughts and doing evil deeds. This happens by falling prey to temptations. Once that happens it becomes difficult to be free of them resulting in cycles of reincarnation which is bondage again;

ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਇਹ ਇੰਦ੍ਰੀ ਰਸਿ ਲਪਟਾਧੇ ॥ ਦੀਈ ਭਵਾਰੀ ਪੁਰਖਿ ਬਿਧਾਤੈ ਬਹੁਰਿ ਬਹੁਰਿ ਜਨਮਾਧੇ ॥੩॥੫੪੦੩

Lust, anger, greed and attachment are caused by the sensory organs being tempted;

The Creator puts such a soul in cycles of repeated births (M; 5, SGGS, p 403).

We need the guidance of the Guru to be able to resist temptations. The Guru does this by conditioning the mind such that God abides in the mind;

ਸਤਿਗੁਰ ਬੰਧਨ ਤੋੜਿ ਨਿਰਾਰੇ ਬਹੁੜਿ ਨ ਗਰਭ ਮਝਾਰੀ ਜੀਉ ॥

ਨਾਨਕ ਗਿਆਨ ਰਤਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਮਨਿ ਵਸਿਆ ਨਿਰੰਕਾਰੀ ਜੀਉ ॥੪॥੮॥੧੫੯੮

The true Guru breaks the bondage of evil and the soul does not enter the body again;

the Guru illuminates the mind so as to experience the formless Lord (M: 1, SGGS, p 598).

One then looks for company where the Guru’s word is taught and goes to Sadh Sangat, the holy congregation. Once he takes part in it he experiences being relieved of evil:

The experience seems to break the bondages providing motivation to being in such company:

ਬੰਧਨ ਤੇ ਛੁਟਕਾਵੈ ਪ੍ਰਭੂ ਮਿਲਾਵੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁਨਾਵੈ ॥

ਅਸਥਿਰੁ ਕਰੇ ਨਿਹਚਲੁ ਇਹੁ ਮਨੂਆ ਬਹੁਰਿ ਨਕਤਹੂ ਧਾਵੈ ॥੧॥

ਹੈ ਕੋਊ ਐਸੋ ਹਮਰਾ ਮੀਤੁ ॥

ਸਗਲ ਸਮਗ੍ਰੀ ਜੀਉ ਹੀਉ ਦੇਉ ਅਰਪਉ ਅਪਨੋ ਚੀਤੁ ॥੧॥ ਰਹਾਉ ॥ ੫੬੭੪

I long for Sadh Sangat whereby I can shed bondage,

unite with the Lord listening to His praises;

my mind is peaceful and wanders no more;

If I find such company;

To him I shall dedicate all I have and my mind and ever adore Him: Pause: (M: 5, SGGS, p 674).

ਸਾਧਸੰਗਤਿ ਕੈ ਬਾਸਬੈ ਕਲਮਲ ਸਭਿ ਨਸਨਾ ॥ ਪ੍ਰਭ ਸੇਤੀ ਰੰਗਿ ਰਾਤਿਆ ਤਾ ਤੇ ਗਰਭਿ ਨ ਗ੍ਰਸਨਾ ॥੧॥੫੮੧੧

We get rid of vice by being in Sadh Sangat; where

We are imbued in Divine love; there is then no rebirth (M: 5, SGGS, p 811).

Escaping the cycles of rebirth i.e. reincarnation is Mukti, release, emancipation, salvation, or liberty. Bhagat Kabir says:

ਜਾ ਕੈ ਹਰਿ ਸਾ ਠਾਕੁਰੁ ਭਾਈ ॥ ਮੁਕਤਿ ਅਨੰਤ ਪੁਕਾਰਣਿ ਜਾਈ ॥੧॥

ਅਬ ਕਹੁ ਰਾਮ ਭਰੋਸਾ ਤੋਰਾ ॥ ਤਬ ਕਾਹੂ ਕਾ ਕਵਨੁ ਨਿਹੋਰਾ ॥੧॥ ਰਹਾਉ ॥ ਕ੩੨੮

Mukti calls out again and again for,

one who accepts the Almighty as the Master,

O my mind acknowledge that to the Lord;

And owe allegiance to none else (Kabir, SGGS, p 328).

God is to be remembered with a mind free from distractions and with Guru’s guidance:

ਤਜਿ ਅਭਿਮਾਨ ਮੋਹ ਮਾਇਆ ਫੁਨਿ ਭਜਨ ਰਾਮ ਚਿਤੁ ਲਾਵਉ ॥ ਨਾਨਕ ਕਹਤ ਮੁਕਤਿ ਪੰਥ ਇਹੁ ਗੁਰਮੁਖਿ ਹੋਇ ਤੁਮ ਪਾਵਉ ॥੨॥੫॥ ੯੨੧੯

Shed vanity, attachment to mammon and engage in Naam Jaap;

This is the path to salvation; it comes by following the Guru’s word (M: 9, SGGS, p 219).

Drink the nectar of Naam and be satisfied. This way one enters Nij Ghar, one’s own home where he came from i.e. God. This is the purpose of human birth and results in terminating the cycles of reincarnation. Guru Nanak says:

ਪੀਵਹੁ ਅਪਿਉ ਪਰਮ ਸੁਖੁ ਪਾਈਐ ਨਿਜ ਘਰਿ ਵਾਸਾ ਹੋਈ ਜੀਉ ॥

ਜਨਮ ਮਰਣ ਭਵ ਭੰਜਨੁ ਗਾਈਐ ਪੁਨਰਪਿ ਜਨਮੁ ਨ ਹੋਈ ਜੀਉ ॥੪॥੧੫੯੯

Drink the nectar of Naam for happiness and to obtain entry to Nij Ghar;

By praising the Lord who banishes birth and death, one reincarnates no more (M: 1, SGGS, p 599).

Entry to Nij Ghar is the other name for merging of the soul with the Supreme Soul, God. This happens after death. However a devotee does not wait for death to unite with God; his whole life is oriented on that path. He receives mukti while still walking this earth. He becomes Jeevan Mukt, an emancipated life. The fifth Guru describes such a life in Sukhmani Sahib:

ਪ੍ਰਭਕੀਆਗਿਆਆਤਮਹਿਤਾਵੈ॥ਜੀਵਨਮੁਕਤਿਸੋਊਕਹਾਵੈ॥

ਤੈਸਾਹਰਖੁਤੈਸਾਉਸੁਸੋਗੁ॥ਸਦਾ ਅਨੰਦੁਤਹਨਹੀਬਿਓਗੁ ॥

ਤੈਸਾਸੁਵਰਨੁਤੈਸੀਉਸੁਮਾਟੀ॥ਤੈਸਾਅੰਮ੍ਰਿਤੁਤੈਸੀਬਿਖੁਖਾਟੀ॥

ਤੈਸਾਮਾਨੁਤੈਸਾਅਭਿਮਾਨੁ॥ਤੈਸਾਰੰਕੁਤੈਸਾਰਾਜਾਨੁ॥

ਜੋਵਰਤਾਏਸਾਈਜੁਗਤਿ॥ਨਾਨਕਓਹੁਪੁਰਖੁਕਹੀਐਜੀਵਨਮੁਕਤਿ॥੭॥ ੫੨੭੫

Such a life is emancipated; that

Truly loves divine commands, the laws of nature;

He is steadfast in happiness and sorrow; in fact

Being unseparated from the Lord He is ever in a state of bliss,

He treats gold and dust alike; for him nectar is same as the bitter poison (does not go by taste)

For him expecting respect is vanity; treats rich and the poor alike;

He goes the way God leads him;

Such a person leads an emancipated life (M: 5, SGGS, p 275).

A devotee therefore strives to be free of distraction in the current life and remains connected with the Creator. This also helps him in the hereafter:

ਹਲਤਿ ਸੁਖੁ ਪਲਤਿ ਸੁਖੁ ਨਿਤ ਸੁਖੁ ਸਿਮਰਨੋ ਨਾਮੁ ਗੋਬਿੰਦ ਕਾ ਸਦਾ ਲੀਜੈ ॥ ਮਿਟਹਿ ਕਮਾਣੇ ਪਾਪ ਚਿਰਾਣੇ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਮੁਆ ਜੀਜੈ ॥੧॥ ਰਹਾਉ ॥੫੬੮੩

Ever remember the Master; He grants Comfort here and in the hereafter;

And participate in holy congregation; it washes even long term sins;

and the withered mind blossoms again: Pause: (M: 5, SGGS, p 683).

The soul thus achieves the goal of human birth and rejoices:

ਸੇਵਕ ਕੀ ਮਨਸਾ ਪੂਰੀ ਭਈ ॥ ਸਤਿਗੁਰ ਤੇ ਨਿਰਮਲ ਮਤਿ ਲਈ ॥ ਜਨ ਕਉ ਪ੍ਰਭੁ ਹੋਇਓ ਦਇਆਲੁ ॥ ਸੇਵਕੁ ਕੀਨੋ ਸਦਾ ਨਿਹਾਲੁ ॥ ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਜਨੁ ਭਇਆ ॥ ਜਨਮ ਮਰਨ ਦੂਖੁ ਭ੍ਰਮੁ ਗਇਆ ॥ ਇਛ ਪੁਨੀ ਸਰਧਾ ਸਭ ਪੂਰੀ ॥ ਰਵਿ ਰਹਿਆ ਸਦ ਸੰਗਿ ਹਜੂਰੀ ॥ ਜਿਸ ਕਾ ਸਾ ਤਿਨਿ ਲੀਆ ਮਿਲਾਇ ॥ ਨਾਨਕ ਭਗਤੀ ਨਾਮਿ ਸਮਾਇ ॥੩॥੫੨੮੯

By following the guru’s purifying instructions;

The devotee’s desires are fulfilled;

The Lord shows compassion to his servant;

And ever keeps him blessed;

Breaking all bondages the servant is liberated,

The pains of reincarnation and delusion are banished;

All hopes are fulfilled and trust in God justified;

The Lord seems ever present with the devotee;

The Master to whom he belongs unites him with Him;

This is the way of union with God through devotion to Naam (M: 5, SGGS, p 289).

The devotee has found the way:

ਕੋਈ ਹੋਆ ਕ੍ਰਮ ਰਤੁ ਕੋਈ ਤੀਰਥ ਨਾਇਆ ॥ ਦਾਸੰ​‍ੀ ਹਰਿ ਕਾ ਨਾਮੁ ਧਿਆਇਆ ॥੧॥

ਬੰਧਨ ਕਾਟਨਹਾਰੁ ਸੁਆਮੀ ॥ ਜਨ ਨਾਨਕੁ ਸਿਮਰੈ ਅੰਤਰਜਾਮੀ ॥੨॥੩॥੫੭॥੫੬੮੪

Some are engaged in rituals, some bathe at pilgrimages;

But God’s servant only remembers Him;

The Master breaks all bondages;

I meditate on the Lord within (M: 5, SGGS, p 684).