Why I can't advance quickly in spiritual life, despite trying very hard?

Often we practice sincerely, but we feel that the results are taking time to come by. We all know how powerful the holy names are, and we may wonder why it's not working for us.

Often we practice the process of devotional service, but we keep struggling with the same problems. For some it may be inattention, for others strong material desires, difficulty to accept austerities or even struggle with different vices we have difficulty in giving up. Often we practice sincerely, but we feel that the results are taking time to come by. We all know how powerful the holy names are, and we may wonder why it's not working for us.

In his Govinda Bhasya, Srila Baladeva Vidyabhusana shares some light on why it is so. He makes the point that although the process of devotional service assures that one will eventually attain the goal, the progress can be temporarily checked by different obstacles one faces due to his past karma.

This is quite interesting. We often think that advancement in the process of devotional service depends only on one's effort, and therefore if the results are not coming it's a sign that we are doing something wrong, but this passage shares light on another side: often we face obstacles that are difficult to surpass, and unless we receive some special mercy, we may be able to surpass them only in the next life, when the results that are causing the current difficulties finally cease.

It happens that there are two types of karma: aprārabdha karma and prārabdha karma. The aprārabdha karma (the karma for the next lives) is usually quickly destroyed by the practice of devotional service, but the prārabdha karma (the karma that is already giving fruits in this life) usually continues even after one becomes an advanced devotee and ceases only at the end of one's life. A devotee who lost an arm will not regrow it, regardless of how advanced he becomes, for example.

Sri Baladeva mentions that when there are no important obstacles, vidyā (spiritual realization) comes in this same life. However, when there are significant obstacles, it can appear only in the next life. Of course, there are cases of devotees who are especially determined or who receive especial blessings and can thus attain any result in the same life, but in most cases we may not be strong enough to surpass such obstacles immediately. As a result, often one has to take another birth in a favorable circumstance to be able to perform certain aspects of devotional service.

One who took his birth in a degraded family and as a result of this becomes acquainted with drugs, illicit sex and other vices since young age, will have difficulty in becoming a proper brahmacary or sannyasi later on. He may try, but the obstacles created by the vices in his young life may make him fall down. However, if he continues practicing with determination, it's probable that he may take a more favorable birth in his next life where he will receive the proper training from birth. In this way, the obstacle of his previous sinful life will be removed, and the result of his previous devotional service will finally manifest in the form of spiritual realization that will allow him to follow celibate life as he desired.

Similarly, one who is not blessed with a good brain in this life may study the scriptures, but may still not be able to understand all the fine philosophical points. However, if he continues studying in this life, he will be probably blessed with a better brain in the next life, and thus be able to finally understand all the intricate points made in the scriptures and become a great preacher.

We can see that in both cases, there were obstacles caused by the previous karma that prevent one from developing in the way he wants. In both cases, the obstacles are caused by the prārabdha karma, and are very difficult to be surpassed in this life, but in both cases the result can easily come in the next life, when the results of the present karma finish.

In other words, the results of our current spiritual practice are eternal, while the results of the prārabdha karma are temporary. The results of our spiritual practice may be temporarily blocked if we are currently in an unfavorable situation, but as soon as the karma that is causing this unfavorable situation finishes (which often comes with the end of this life), then the results of our spiritual practice can be fully manifest. In some cases our practice may be sufficient to bring us back to Godhead, and there will be thus no question of next life, while in others we may take another birth in a more favorable situation. In both cases, we gain. Success can be thus measured in how determined we are to practice now, despite whatever difficulties and limitations we may face, and not in attaining some specific goal in a certain framework.

By this we learn that there is no reason to despair, nor to envy others who are now in a more privileged position. We are all following our individual paths and even if we don't have all the opportunities we desire in this life, there is no difficulty in obtaining it in the next life.

This also brings us to another point: although there is always the possibility of going back to Godhead in this very life, for most of us this is a process that may take more than one life. Often we need to be prepared for the long run. That's probably one of the reasons the golden age will last for 10,000 years, giving everyone the opportunity of finishing the path.

This is the original passage from Sri Baladeva:

"Sūtra - 3.4.51 || aihikam aprastuta-pratibandhe tad-darśanāt ||

Vidyā appears in this life if there are no obstacles, since that is seen in scriptures.

When there are no obstacles (aprastuta-pratibandhe), vidyā arises in this life (aihikam). If there are obstacles it appears in the next life. Why? Because it is seen (tad-darśanāt).

mṛtyu-proktāṁ naciketo’tha labdhvā vidyām etāṁ yoga-vidhiṁ ca kṛtsnam | brahma-prāpto virajo’bhūd vimṛtyur anyo’py evaṁ yo vidadhyātmam eva ||

Attaining all vidyā and rules of yoga spoken by Yama, Naciketa, becoming pure, attained Brahman and immortality. Anyone else who knows ātmā attains Brahman. Kaṭha Upaniṣad 2.3.18

This śruti shows vidyā can arise in one life. Vidyā can arise in the next life because it arises from sādhana spread into the next life. Vāmadeva obtained vidyā in the womb. (His practice to get vidyā must have been done in a previous life.)

This is what is said. When obstacles are destroyed because of special, strong sādhana against some weak obstacles, vidyā will arise in this life. This is the case of Naciketa and King Rahugana. If the obstacles are strong, vidyā, though manifest with the assistance of sacrifice, charity, austerity, sense and mind control practiced, will actually appear only in the next life, when the obstacles have been destroyed.

ayatiḥ śraddhayopeto yogāc calita-mānasaḥ | aprāpya yoga-saṁsiddhiṁ kāṁ gatiṁ kṛṣṇa gacchati ||

O Kṛṣṇa, what is the destination of one who, though having faith, does not fully endeavor, because of unsteady mind, and does not attain the goal of yoga—seeing ātmā? BG 6.37

prayatnād yatamānas tu yogī saṁśuddha-kilbiṣaḥ | aneka-janma-saṁsiddhas tato yāti parāṁ gatim ||

That yogī, striving with more effort than in his previous life, becoming purified of his faults, and reaching full perfection after many births, finally attains liberation with a vision of ātmā and Paramātmā. BG 6.45

It is not a rule that one seeks out what can be attained in this life only, since one sees people who say "Let the result of my efforts come in this life or the next." Thus it has been proved that vidyā (realization) may arise in this life or the next, whenever the obstacles have been destroyed."

What are your impressions on this topic? Write in the comments, we would like to hear from you.