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How can an eternal entity possibly be created, manifested or produced?

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Vrajanātha: You said earlier that the spiritual (cit) world is eternal, and so is the jīva. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal? Bābājī: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present, and future. However, in the spiritual world there is only one undivided, eternally present time. Every event of the spiritual world is eternally present. Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say, “The jīvas were created,” “The spiritual world was manifested,” or “There is no influence of māyā in creating the form of the jīvas,” material time is bound to influence our language and our statements. This is inevitabl
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33. "The true meaning of tṛṇād api sunīcatā is the actual ability (adhikāra) to perform kīrtana. In other words, it means to have true taste for chanting the holy names, identifying oneself as the servant of Śrī Nāma."

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  Question:  What is the true meaning of being humbler than a blade of grass?* _____________ * C.f.  Śrī Śikṣāṣtaka  (3): “ tṛṇād api sunīcena taror api sahiṣṇunā amāninā mānadena kīrtanīyaḥ sadā hariḥ ” Answer:  Although the Vaiṣṇava is the topmost personality, he considers himself more insignificant than a blade of grass. In reality, he is not insignificant or lowly. Rather he is worthy of being honoured by the Supreme Lord Himself. Vaiṣṇavas are worthy of everyone’s worship and honour. This is why the word  su-nīca * has been used instead of simply  nīca  (low). _____________ * Apart from adding emphasis, the prefix  su-  indicates goodness, virtue and beauty. Therefore  sunīca  has often been translated as ‘humbler’ rather than ‘lower’. “I am the dust of the lotus feet of Śrīla Gurudeva. I am the servant of  śrī guru  and Śrī Kṛṣṇa.” This transcendental self-conception ( abhimāna ) is indeed  tṛṇād api sunīcatā * – being humbler than a blade of grass. _____________ *  ṭṛṇāt  – than
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32. "So we should show our aptitude for craving His mercy. This is bhakti."

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The Supreme Lord cannot be known through our intellectual efforts. Unless He gives us the power of knowing Him, we cannot know Him. It is His mercy. If He is not at all merciful to us, we won't be able, by our strenuous exertions, to approach Him. The thing is that we have to approach Him and He has to give us the facility of approaching Him. He is the Autocrat - He is the Despot - He has the fullest freedom. We cannot, by our flimsy little way of thinking and by any of our attempts, reach Him in any way. So, craving is the only need in us by which we can surmount all there difficulties, the barriers and the impediments of these phenomena . The objective references of the reciprocated entities of our senses, will never disclose Him unless He is so lenient to show us that latitude as to be approachable by us. This is the only method by which we can approach the Absolute. It will be a tremendous task for us to have an access to Him through our intellectualism and labour and our sens
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Deity Worship

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Question: In our Koran it is written that the Supreme Entity has a divine all-conscious form, so we are compelled to accept this fact. However, any image of that spiritual form is material; that is what we call but. The worship of but is not the worship of the Supreme Being. Please tell me your viewpoint on this. Excerpt of the response: Human beings have different degrees of qualification according to their knowledge and saṁskāra. Only those who can understand pure spiritual existence are competent to worship the pure spiritual form of the Deity. One’s understanding is proportionate to one’s development in this regard. Those whose spiritual qualification is extremely low cannot understand the pure, spiritual state of existence. Even when such people meditate on the Lord within their minds, the form that they imagine is material, and meditating on a material form within the mind is the same as constructing a form of physical elements, and regarding it as the Lord’s form . That is why i
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31. "Go on chanting the Nama, constantly repeat the Transcendental Nomenclature, and you will find that energy is being injected into you. But this Nama should come to you from a good source, from a transcendental source, and not from any mundane source."

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This world is a perverted reflection of the original which is our real home. Instead of passing our time here, we want to go back to our eternal abode. We are now very busy to have pleasant sensations through our senses from the phenomenal objects. We should make it a point of eradicating the root cause which has brought us to this world of delusion, apparent pleasures, miseries and troubles. It is the mind. Mind is the root of all evils and the root of all pleasure-seeking inclinations.  So the mind should be killed first i.e., it should not be allowed to take initiative in anything. Now the mind is controlling our senses and the soul is lying in a dormant condition. The soul has delegated its power of transacting with the external world to the mind, and the mind has five ministers to help in the administration of the phenomenal world. But the mind is not a dutiful agent of the soul. It always tries to injure the interest of the soul. The soul has come down here and, while doing so, i
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30. "All Theistic churches will shortly merge in the one eternal spiritual community by the grace of the Supreme Lord Shree Krishna Chaitanya"

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Thakur Bhaktivinode's greatest gift to the world consists in this; that he has brought about the appearance of those pure devotees who are, at present, carrying on the movement of unalloyed devotion to the Feet of Shree Krishna by their own wholetime spiritual service of the Divinity. The purity of the soul is only analogously describable by the resources of the mundane language. The highest ideal of empiric morality is no better than the grossest wickedness to the Transcendental perfect purity of the bonafide devotee of the Absolute. The word 'morality' itself is a mischievous misnomer when it is applied to any quality of the conditioned soul. The hypocritical contentment with a negative attitude is part and parcel of the principle of undiluted immorality. Those who pretend to recognise the Divine Mission of Thakur Bhaktivinode without aspiring to the unconditional service of those pure souls who really follow the teachings of the Thakur by the method enjoined by the scrip
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29. "The devotees are first class yogis, but they care very little for emancipation. They do not require these things. A devotee would be more happy to abide by the decision of the Providence instead of throwing off the troublous situation he has been put into."

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  Q: What do you think of the yogis? A: We do not subscribe to the principle of yoga. The yogis think that they should have some-thing for their own. They have no eternal purpose. The Indian yogis think that when they come in touch with the Absolute, they will be restored to their position and they will have nothing to do later on. They simply want emancipation from all troubles. The yogi thinks that when his duties are finished he will be able to pass his time in indulgence. So indulgence is the careful object of a yogi. And for this they strive for emancipation from the bonds of karma. The devotees are first class yogis, but they care very little for emancipation. They do not require these things. A devotee would be more happy to abide by the decision of the Providence instead of throwing off the troublous situation he has been put into. The yogis are inclined to have their passionate desires satisfied, they require peace for themselves. They do not want to engage themselves in the
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