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BYC.Newsletter.Issue.1 (Jan-Feb.2015) (2)-page-001 BYC.Newsletter.Issue.1 (Jan-Feb.2015) (2)-page-002

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Extract from a lecture given by HH Lokanath Swami:

“One devotee was explaining when I was a bhakta, I remember this example from that time, he was Achyutananda Swami. He said, “Okay, take off in an airplane at noon time and then let your plane fly the westward direction with a speed of, say, a thousand miles per hour approximately – what would be the experience?” The sun would be just above the head, above that aircraft, because the earth is also making circles around its axis and its circumference is some 25,000 miles around. So your plane is going approximately a thousand miles per hour, so if you take off at midday, wherever you go, the sun would be just above there, so what? Then the remaining example or the explanation is that if we are always chanting Hare Krishna, then Krishna who is like a sun – chanting Hare Krishna or studying Bhagavatam or honoring prasadam or taking darshanam of beautiful Radha Madan Mohan, engaged in devotional service of the Lord – then the sun will be always shining upon you. The Lord will act as a sun and you will never ever be in darkness. Like that person flying in the aircraft, he always will be on the light side, never on the other side, the dark side.”

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An extract from a lecture given by HH Lokanath Swami:

“Yesterday some devotee was comparing kirtan to japa saying that, “Japa is monotonous; same thing goes over and over again, one may have disinterest. It may be mechanical etc”. …

If your mind is going elsewhere then you have another exercise to do… Drag it back, bring it back. Take the help of intelligence. Who is superior to the mind? Intelligence is superior to the mind. So where is mind going, whether it is going to the right place or wrong place or is it timely for the mind to go… Who will decide all this? Intelligence decides. Power of discrimination is with intelligence. Mind doesn’t have its own philosophy. Mind is just floating. Just like child. While walking, passing by the shop, the child cries… daddy, daddy… I want that. Mind is like that. Daddy tries to convince… no no… Take this lollipop and then the child runs for that. Just a moment ago the child was crying for something else and now drops that and runs for something else and then something else. There is nothing fixed about the mind. Hence you could change the mind. Mind you could change. Train the mind. Shape up the mind. So there is a scope. Knowing that there is scope for changing the mind, it is possible to changing the habits of mind. Mind doesn’t have its own philosophy. Superior to mind is intelligence. …

We have to have intelligence and exercise it, use that intelligence for improving our chanting. So you prove you that you are intelligent by using the intelligence. So your two hours, the 16 rounds – this is the time for you to use intelligence. Otherwise it is just sleeping business because intelligence is not being exercised. If intelligence is at job, alert sharp intelligence, immediately you will be able to tell: oh you are sleeping, you are doing this, your mind is going away … you will watch and point out and come up with rectification measure.”

If you want to read more on this topic please visit the Lokanath Swami’s Chant for Change initiative.

 

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Everyone is now talking about crises: financial, economic, social and the like. But few realize that behind all these, there is a much more devastating crisis that is the cause of all the others. Its effects are so great that absolutely all living entities in the universe are affected by it. This is called the housing crisis of the soul.

As far as the Vedic worldview is concerned, we have left our real home. Instead of living with God or Krishna in the center of the spiritual world, where all our comfort is automatically ensured for eternity we have chosen to live in the ghetto, also known as the Material World. Down here we live on our own, we have to pay bills and a huge rent. Also, we have to change our residence—the body—after every lifetime.

How did we end up like this?

While living in the spiritual world, a minority of souls have the desire to imitate Krishna and to act as if they are the Lord. In that instant there is a conflict of interests because only God can be God. Only He is able to wield His own power, which would bewilder any other entity. So it appears that these souls now have a problem—they want to be the ones who makes things happen, independently, but they can’t actually do it in God’s presence, since God’s energy only listens to Him.

In this context, Krishna, in His divine mercy, creates an educational program called mayā, especially designed for these rebel souls. This process is an inconceivably sophisticated simulation of the spiritual world, in which the souls willing to act as lords can live as if they are separated from Krishna and can experience life without Him. To our modern understanding, this program is similar to a highly complex 3D computer game. A gamer becomes so absorbed in being the character in the game, lost as they are in the countless experiences offered by the game world, that they lose contact with reality. Just as the player gradually accepts the world of the game as their day to day reality, so do the souls accept the material simulation as their natural home.

Now what? Although captive in this world, our existential anxiety—on which rivers of literature have been written—makes us realize that something is wrong with the world. In our rare moments of peace we experience this anxiety—the soul’s “housing crisis”. What am I doing in this corporeal existence? I am not made to suffer. I have a body that is degradable, I have to make a huge struggle for the slightest comfort, I am always in tense relationship with the others, I am subjected to natural catastrophes, violence and all other calamities. This is not right. Why do I not accept these things as natural? Why do I have the feeling that there is more to all of this?  And then we begin to look for the road back to our native home.

This is where Krishna’s appearances in this world come in, such as that of 5000 years ago when He came and spoke the Bhagavad Gita. He comes and reminds us of our home, where He is waiting for us to live happily with Him. The only thing we have to do is to really want to return, and then He will teach us step by step how to actually achieve it. The shortest route Krishna presents to us in the Bhagavad Gita is bhakti yoga: the path of devotion. Through the active engagement in the divine service, any soul now lost in the ghettos of mayā will come back home, where God or Krishna will have been waiting for millions and millions of years.

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The Vedic theory of reincarnation holds that the divine arrangement enables us to live multiple lives in the context of a long-term educational process. But since we can’t seem to remember anything from our previous existences, someone could ask how we are supposed to learn something from them. This question can be answered with the help of a pot of boiling water, a poem and a scented flower.

We are all very careful when we are carrying a pot of boiling water. Even if no drop is touching our skin, the very anticipation of this danger makes us tread lightly. The question is: when did we learn that we need to stay away from boiling water? What was the exact context? How old were we, in what location, what clothes did we have on? What was the weather like? Hard to say. But, still, this act of learning had to have happened sometime during our lifetime. Although we’ve forgotten the details, we have not forgotten the lesson: careful with boiling water.

Let’s take another example. Escaping the cold outside, relaxing under a warm blanket, we read something nice – say a lofty Rudyard Kipling poem. Carried away by the awe inspiring images, we let ourselves be seduced by the poet’s talent. All this time, our mind is silently accessing and processing hundreds of grammatical rules and word meanings. Can we remember the details of the context in which we have learned each and every rule? Definitely not. But still, the assimilation of the essence of those learning experiences is evident by our ability to read and enjoy the poem.

But even if we could remember, would it really help us? On the contrary. Let’s imagine that while we are savoring the subtleties of the poem our mind would suddenly be invaded with specific memories associated with the learning of every word and every grammar rule inherent in the processing of those verses. Could we then be able to concentrate on the poem?

This cumulative learning mechanism, through the assimilation of the essence and the discarding of the context details also applies to the lessons we have learned from previous lives. The arrangement of nature makes it in such a way that the soul is able to carry with it in a mind-bottle technically called citta the essential teachings of the previous life reflected in our worldview, habits and behaviors, but it spares us the mental overload which would paralyze our life if every time we were about to do something, we would automatically remember every little detail about that something.

In the Bhagavad Gita (15.8), the Supreme explains this using a comparison: the living entities in the material world carry with them various conceptions of life from one body to the next, like air currents carry with them a variety of scents from the flowers. Elegantly put.

In conclusion, despite our forgetfulness of our previous lives, the essential information is there, somewhere in our mind, present in the form of so-called inborn tendencies, traits and inclinations. The lessons are there at our disposal. The important thing is to use them wisely in order to be successful at our Final Exam.

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Experience the nectar of life, the bhakti yoga way: meditation, spiritual music and dance, philosophy and great vegetarian feasts. Truly, happiness is found within, and if you come with an open heart you can give it a try and see for yourself.

Below, you can find information about our programs here at the Centre de Bhakti-Yoga and how to get in touch with us.

Our programs consists of a mantra music session, an interactive discussion on spiritual topics and, at the end, a delicious vegetarian feast. The entrance is free, but donations are welcome. The schedule is as follows:


Every Friday at 18:30, we have a program in French.

Every Saturday at 14:00 there’s a Russian program.

Every Sunday at 13:30 we have an English program.


You ca reach us at:

Centre de Bhakti-yoga, Avenue D’Auderghem, 197, 1040 Etterbeek, Brussels; note that streets in Brussels have two names, one in French and one in Dutch. For example: Avenue d’Auderghem = Oudergemselaan.

E-mail: bhaktibrussels@gmail.com

Telephone:

In English or French: 0486820310 (Janmastami das).

In Russian: 04 97 93 77 71 (Leilya Khassanova).

Donate:

If you would like to give a donation, the bank details: Centre de Bhakti Yoga de Bruxelles asbl, Belfius Bank 068-2404705-05, IBAN: BE96 0682 4047 0505, BIC: GKCCBEBB. Thank you for your support.

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The Vedic scriptures establish nonviolence, called ahimsa, as the ethical foundation of vegetarianism and for a peaceful society. According to the Vedas, God is the Supreme Father of all creatures, not just humans. Therefore, slaughter of innocent animals is considered equivalent to killing one’s brother or sister. Krishna devotees follow a wholesome lacto-vegetarian diet excluding meat, fish and eggs. Although it may be argued that vegetarians are guilty of killing vegetables, foods such as fruits, nuts, milk, and grains do not require killing. But even when a plant’s life is taken, the pain involved is dramatically less than that of a highly-sensitive animal such as a cow or lamb.

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According to karma, nature’s law of action and reaction, human beings must suffer for any killing that is against God’s laws. For this reason, as well as to show recognition and appreciation for the supreme proprietor and supplier of all food, devotees prepare vegetarian meals as devotional offerings to Krishna, God. Then food is called prasadam (spiritual food), which can be fully enjoyed without karmic reaction. In the process of bhakti-yoga, devotion goes beyond simple vegetarianism, and food becomes a means of spiritual progress. In the Bhagavad-gita Lord Krishna says, “All that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.” So offering what we eat to the Lord is an integral part of bhakti-yoga and makes the food blessed with spiritual potencies. The Lord also describes what He accepts as offerings: “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Thus, we can see that the Lord accepts fruits, grains, and vegetarian foods. The Lord does not accept foods like meat, fish or eggs, but only those that are pure and naturally available without harming others.

On the spiritual path, there are several reasons why a person is recommended to be vegetarian. One primary reason is that we need to see the spiritual nature within all living beings, and that includes the animals and other creatures as well. Universal brotherhood means nonviolence to both humans and animals. It consists of understanding that animals also have souls. They are alive, conscious, and feel pain. And these are the indications of the presence of consciousness, which is the symptom of the soul. Even the Bible (Genesis 1.21; 1.24; 1.30; 2.7; and in many other places) refers to both animals and people as nefesh chayah, living souls. Those who eat meat, however, because of their desires to eat animals or see them as a source of food for one’s stomach, are not so easily able to understand the spiritual nature of all beings. After all, if you know that all living entities are spiritual in essence, and that all living beings that are conscious show the symptoms of the soul within, then how can you kill them unnecessarily? Any living creature is also the same as we are in the respect that it is also a child of the same father, a part of the same Supreme Being. Thus, the killing of animals shows a great lack in spiritual awareness.

How to offer food to Krishna?

Preparing and offering food to the Lord shows Him our devotion and gratitude. Krishna doesn’t need to eat, of course, but He accepts the love with which we offer food to Him.
As far as possible, use fresh, natural ingredients for cooking. Krishna accepts only vegetarian food, and packaged, store-bought products may contain meat, fish, or eggs. So read labels carefully.
Cleanliness is important in cooking for Krishna. Wash your hands before you begin. And don’t taste the food while cooking; the meal is for Krishna’s pleasure, so He should taste it first.
It’s best to have a new set of dinnerware used only for Krishna’s offerings and not used by anyone else.
Place the plate in front of Krishna and ask Him to accept the offering. Then, in a mood of assisting the pure devotees, offer the preparations to Krishna while reciting the following prayers:

Prayers for Offering Food to Krishna

nama om vishnu-padaya krishna-preshthaya bhu-tale
srimate bhaktivedanta-svamin iti namine
namas te sarasvate deve gaura-vani-pracarine
nirvisesha-sunyavadi-paschatya-desa-tarine

I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhanta Saraswati Goswami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

namo maha-vadanyaya
krishna-prema-pradaya te
krishnaya krishna-chaitanya-
namne gaura-tvishe namah

O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Chaitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You.

namo brahmanya-devaya
go-brahmana-hitaya ca
jagad-dhitaya krishnaya
govindaya namo namah

My Lord, You are the well-wisher of the cows and the brahmanas,and You are the well-wisher of the entire human society and world.
You can also chant the Pancha Tattva and Hare Krsna mantras three times:

sri-krishna-chaitanya prabhu-nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrinda

“I offer my obeisances to Sri Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion”

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare

Leave the plate there for a few minutes, just as you would if a loved one was eating. Remove the plate, transfer the food to a serving plate, and wash Krishna’s dinnerware. The food is now prasadam, or “mercy” from Krishna. While you eat, consider the spiritual value of the food; because Krishna has accepted it, it is spiritually identical to Him. Therefore by eatingprasadam you become purified. Everything you offer Krishna becomes spiritualized prasadam—flowers, incense, water, food. All prasadam should be respected and shared with others. Spread the mercy around.

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Reincarnation

Reincarnation is called samsara in the classic Vedic texts of India. The word samsara is Sanskrit and means being bound to the cycle of repeated birth and death through numerous lifetimes. How this works is that those who are materially conditioned transmigrate through different bodies according to one’s desires and past activities (or karma) and familiarities. Their desires, if materially motivated, requires a physical body to enable them to continue to work out their material longings in various conditions of life.

Generally, in the Eastern traditions it is considered that all forms of life or species have souls, which is the entity who reincarnates. Previous to when an entity is ready to incarnate as a human being on Earth, the soul may have gone through a whole series of lives in order to experience various levels of existence and consciousness. The principle is that an entity may actually progress through the different species of life, gradually working their way up until they reach the human form. Of course, the body is only the covering of the soul in which it appears. The living being will continually move upward in its cycles of reincarnation until it has experienced all the main varieties of existences that the material realm has to offer. This way the living being is fully experienced in working out material desires or longings in all kinds of forms by the time it reaches the human stage. Of course, not every being may have to go through all of this.

How reincarnation works is most elaborately described in the Vedic texts of India. The Bhagavad-gita (8.6) explains that whatever state of consciousness one attains when he or she quits this body, a similar state will be attained in the next life. This means that after the person has lived his or her life, the numerous variegated activities of the person forms an aggregated consciousness. All of our thoughts and actions throughout our life will collectively influence the state of being we are in at the time of death. This consciousness will determine what that person is thinking of at the end of one’s life. This last thought and consciousness will then direct where that person will most likely go in the next life because this state of being carries over from this life into the next.

As it is further explained, the living entity in the material world carries the different levels of consciousness from one body to another in the same way the air carries aromas. In other words, we cannot see the aromas that the air carries, yet it can be perceived by the sense of smell. In a similar way, we cannot see the types of consciousness that the living being has developed, but it is carried from this body at the time of death and proceeds to another body in the next life to take up where it left off from the preceding existence. Of course, the next life may be in another physical body or in a subtle body in between births, or even in heavenly or hellish states of being.

After death, one continues the consciousness that was cultivated during life. It is our thought patterns that build the consciousness, which then directs us toward the required experience after death. One’s state of consciousness or conception of life exists in the subtle body, which consists of mind, intelligence and false ego. The soul is covered by this subtle body, which exists within the gross material form. When the physical vehicle can no longer function, the subtle body and soul are forced out of it. Then, when the time is right, they are placed in another physical frame which properly accommodates the state of mind of the living entity. This is how the mental state which attracts the dying man determines how he begins his next life. If the dying man is absorbed in thoughts of material gain or sensual pleasures of wife, family, relatives, home, etc., then he must, at some point, get another material body to continue pursuing his worldly interests. After all, how can one satisfy his material desires without a material body?

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 For this reason, it is best that a person always cultivate pious activities and spiritual thoughts to    help him or her enter a better life after death. If a person has tried to cut the knots of attachment  to materialistic life, and engaged in spiritual activities, to the degree of advancement the person  has made, he or she can go to a heavenly realm after death, or even reach the kingdom of God.

 In any case, we can begin to understand that dying in the right consciousness in order to become  free from the cycle of birth and death is an art that takes practice. We have to prepare for the  moment of death so that we are not caught off guard or in an unsuitable state of mind. This is one  of the purposes of yoga.

 After what can be millions of births and deaths through many forms of life, trying to satisfy all of  one’s material desires, the soul may begin to get tired of these continuous attempts for happiness  that often turn out to be so temporary. Then the person may turn toward finding spiritual meaning in life. In one’s search for higher meaning, depending on the level of consciousness that a person develops, he or she can gradually enter higher and higher levels of development. Finally, if a person detects that he is actually not this body but a spiritual being within it, and reaches a spiritual level of consciousness, he can perfect his life so that he will enter the spiritual strata and no longer have to incarnate in the physical world. Thus, liberation is attained through Self-realization and the development of devotional service to God, which is the perfection of the spiritual path. Through human existence on Earth, the doorway to many other planes of existence is possible, including entrance into the spiritual world. It only depends on how we use this life.

The idea that a person has only one life to either become qualified to enter heaven or enter eternal damnation offers the soul no means of rehabilitation and only endless misery. This is not reasonable. The doctrine of reincarnation gives anyone ample scope to correct and re-educate himself in future births. An eternity in hell means that an infinite effect is produced by a finite cause, which is illogical. God has not created men to become nothing more than ever-lasting fuel to feed the fires of hell. Such a purpose in His creation would not come from an ever-loving God, but comes from the faulty ideas of man and his imperfect conceptions of God. After all, how many spotless men could there be in this world? Who has such a pure character to receive an immediate pass to heaven? The Bhagavad-gita explains that even the worst sinner can cross the ocean of birth and death by ascending the boat of transcendental knowledge. We simply have to be sincere in reaching that boat.

Furthermore, a person reaps the results of his sinful deeds for a limited amount of time. After being purged of one’s sins, meaning suffering the painful reactions from one’s bad activities, a person, knowing right from wrong, can have a fresh chance to freely work for his emancipation from further entanglement in material life. When he deserves and attains such freedom, the soul can enjoy perfect and eternal bliss in its devotional union with the Supreme Being. This is why it is always encouraged for one to strive for spiritual knowledge and the practice of enlightenment. By developing sincere and purified devotion for the Lord, one does not have to worry about one’s future birth. Once a person has started this path of devotion, each life will take one closer to spiritual perfection, in whatever situation one finds him or herself.

So a person is encouraged to repent for one’s sins or ill choices that were made while under the influence of lust, anger or greed, and cultivate forgiveness, purity and generosity. A person should also engage in charity, penance, meditation, japa (personal chanting of the Lord’s holy names), kirtan (congregational singing of the Lord’s holy names), and other spiritual practices, which destroy all sins and removes all doubts about spiritual knowledge. Then through steady practice one can gradually reach the spiritual world and be free from any further entanglement in reincarnation.

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Parampara

Parampara (Sanskrit: परम्परा, paramparā) denotes a succession of teachers and disciples in traditional Vedic culture. It is also known as guru-shishya paramparā (“succession from guru to disciple”).

The Sanskrit word literally means an uninterrupted row or series, order, succession, continuation, mediation, tradition.

This Bhagavad-gita As It Is is received through this disciplic succession:

1) Krsna

2) Brahma

3) Narada

4) Vyasa

5) Madhva

6) Padmanabha

7) Nrhari

8) Madhava

9) Aksobhya

10) Jaya Tirtha

11) Jnanasindhu

12) Dayanidhi

13) Vidyanidhi

14) Rajendra

15) Jayadharma

16) Purusottama

17) Brahmanya Tirtha

18) Vyasa Tirtha

19) Laksmipati

20) Madhavendra Puri

21) Isvara Puri, (Nityananda, Advaita)

22) Lord Caitanya

23) Rupa, (Svarupa, Sanatana)

24) Raghunatha, Jiva

25) Krsnadasa

26) Narottama

27) Visvanatha

28) (Baladeva) Jagannatha

29) Bhaktivinoda

30) Gaurakisora

31) Bhaktisiddhanta Sarasvati

32) His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

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Karma

Karma is one of those topics that many people know a little about, but few understand the intricacies of it. To start with, the second law of thermodynamics is that for every action there is an equal and opposite reaction. On the universal scale, this is the law of karma. The law of karma basically states that every action has a reaction and whatever you do to others will later return to you. Furthermore, ignorance of the law is no excuse. We are still accountable for everything we do, regardless of whether we understand it or not. Therefore, the best thing is to learn how it works.

If everyone understood the law of karma, we would all be living a happier life in a brighter world. Why? Because we could know how to adjust our lives so we would not be suffering the constant reactions of what we have done due to the false aims of life.

According to Vedic literature, karma is the law of cause and effect. For every action there is a cause as well as a reaction. Karma is produced by performing fruitive activities for bodily or mental development. One may perform pious activities that will produce good reactions or good karma for future enjoyment. Or one may perform selfish or what some call sinful activities that produce bad karma and future suffering. This follows a person wherever he or she goes in this life or future lives. Such karma, as well as the type of consciousness a person develops, establishes reactions that one must experience.

The Svetashvatara Upanishad (5.12) explains that the living being, the jiva soul, acquires many gross physical and subtle bodies due to the actions he performs, as is motivated by the material qualities to which he obtains. These bodies that are acquired continue to be a source of illusion as long as he is ignorant of his real identity.

The Brihadaranyaka Upanishad (4.45) further clarifies that as the atma or soul in the gross and subtle bodies acts, so thereby he obtains different conditions. By acting saintly he becomes a saint, and by acting immorally he becomes subject to the karmic consequences. In this way, he accrues piety or the burden of impiety accordingly.

Similarly, it is stated that as a man sows, so shall he reap. Therefore, as people live their present life, they cultivate a particular type of consciousness by their thoughts and activities, which may be good or bad. This creates a person’s karma.

This karma will direct us into a body that is most appropriate for the reactions that we need to endure, or the lessons we need to learn. Thus, the cause of our existence comes from the activities of our previous lives. Since everything is based on a cause, it is one’s karma that will determine one’s situation, such as race, color, sex, or area of the world in which one will appear, or whether one is born in a rich or poor family, or be healthy or unhealthy, etc., etc.

So when the living beings take birth again, they get a certain kind of body that is most suitable for the type of consciousness they have developed. Therefore, according to the Padma Purana, there are 8,400,000 species of life, each offering a particular class of body for whatever kind of desires and consciousness the living being may have in this world. In this way, the living entity is the son of his past and the father of his future. Thus, he is presently affected by his previous life’s activities and creates his future existence by the actions he performs in this life. A person will reincarnate into various forms of bodies that are most suitable for the living entity’s consciousness, desires, and for what he deserves. So the living being inevitably continues in this cycle of birth and death and the consequences for his various good or bad activities as long as he is materially motivated.

What creates good or bad karma is also the nature of the intent behind the action. If one uses things selfishly or out of anger, greed, hate, revenge, etc., then the nature of the act is of darkness. One will incur bad karma from it that will later manifest as reversals in life, painful events, disease or accidents. While things that are done for the benefit of others, out of kindness and love, with no thought of return, or for worshiping God, are all acts of goodness and piety, which will bring upliftment or good fortune to you. However, if you do something bad that happens because of an accident or a mistake, without the intent to do any harm to others, the karma is not so heavy. Maybe you were meant to be an instrument in someone else’s karma, which is also yours. It will take into consideration your motivation. Yet the greater the intent or awareness of doing something wrong, the greater the degree of negative reaction there will be. So it is all based on the intent behind the action.

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However, we should understand that, essentially, karma is for correcting a person, not for mere retribution of past deeds. The universe is based on compassion. Everyone has certain lessons and ways in which he must develop, and the law of karma actually directs one in a manner to do that. Nonetheless, one is not condemned to stay in this cycle of repeated birth and death forever. There is a way out. In the human form one can acquire the knowledge of spiritual realization and attain release from karma and further rounds of birth and death. This is considered to be the most important achievement one can accomplish in life. This is why every religious process in the world encourages people who want freedom from earthly existence not to hanker for material attachments or sensual enjoyments which bind them to this world, but to work towards what can free them from further cycles of birth and death.

All karma can be negated when one truly aspires to understand or realize the higher purpose in life and spiritual truth. When one reaches that point, his life can be truly spiritual which gives eternal freedom from change. By striving for the Absolute Truth, or for serving God in devotional service, especially in bhakti-yoga, a person can reach the stage in which he is completely relieved of all karmic obstacles or responsibilities. Lord Krishna says in Bhagavad-gita (18.66): “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”

Without being trained in this spiritual science, it is very difficult to understand how the living being leaves his body or what kind of body he will get in the future, or why there are various species of life which accommodate all the living entities’ innumerable levels of consciousness. As related in the Bhagavad-gita, those who are spiritually ignorant cannot understand how a living entity can depart the body at the time of death, nor can they understand what kind of body he or she will enjoy while under the influence of the modes of nature. However, one who has been trained in knowledge can perceive this.

Thus, we encourage everyone to understand the law of karma more completely and how one can engage in the devotional service of the Lord in order to become free of all good or bad karma and develop a purely spiritualized consciousness. This is real freedom and liberation from all material limitations by which one can reach the spiritual strata. You can start by contacting the person who gave you this brochure for more books or literature that can explain more about this topic.

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