Prabhupāda: Nixon. Yes. [laughter] Hare Kṛṣṇa. So similarly, in every planet there is a president, and this president is called Vivasvān. Vivasvān manave prāha. And Vivasvān spoke this yoga system to his son Manu, the present Manu. He is present, the… The father of the mankind is called Manu. From Manu this word has come, “man,” or manuṣya. So vivasvān manave prāha manur ikṣvākave ‘bravīt: “And Manu spoke to his son, Ikṣvāku.” Evaṁ paramparā-prāptam. In this way, by disciplic succession, either from the father to the son or from the spiritual master to the disciple, this knowledge is coming. Just like you know your forefather’s name—suppose the grandfather of your grandfather. How do you know? By the paramparā system. Your grandfather’s grandfather was known to his son, then his son, then his son, then his son, then your father, then you are. You cannot know directly; you have to know by the step. Similarly, you have to know the previous personalities by this paramparā, disciplic succession. You cannot speculate how is your grandfather’s grandfather. You have to hear from your father or grandfather. That is the process. Similarly, you cannot imagine what is God. You have to hear from the disciplic succession who is coming from God. Then you will understand what is God. So that is the personal understanding of God.

Prabhupāda: This is the secret. People are trying to bring in peace and prosperity in the world by so many activities—philanthropism, altruism, nationalism, socialism. And so-called religion also, they are trying to bring in. The whole idea is the human society should remain in peace and prosperity. And the vivid example is the United Nation in your country. America invited all nations that “Let us form a community of United Nation,” but the America herself is fighting. You see? Because the idea was there to unite, but they do not know the basic principle, how to unite. That is the defect. There is a church in the United Nation, and we tried to get a room there for making our propaganda. The church unity denied to give us. So their crippled mind is not expanded. Sa mahātmā… Mahātmā means broad-minded. Su-durlabhaḥ. So mahātmā, unless one becomes nonenvious, mahātmā, there is no question of so-called unity or fraternity. These are all false propaganda. It is not possible. But they will stick to that proposition, that “We have got this…” For the last twenty years… Why twenty years? More than twenty years. When this United Nation was started?

So our Vaiṣṇava philosophy, biggest means Kṛṣṇa, because He is the richest, He is the strongest, He is the wisest, He is the most beautiful. In this way, He is the biggest. We also calculate: If anyone is very rich, we consider he is the biggest man in the society. But nobody can hold all the riches of the world. Kṛṣṇa can hold. Kṛṣṇa has got all the riches of the world. Sarva-loka-maheśvaram. Kṛṣṇa says, “I am the maheśvaram, the supreme owner of all the planets.” So actually Kṛṣṇa is Para-brahman. He’s not only Brahman, but Para-brahman. That is accepted. Kim adhyātmam. Ātmā. Ātmā means this body, ātmā means this self, ātmā means the mind. But Arjuna is asking, “What is the real meaning of ātmā?” Ātmā means the soul. You are also ātmā. I am also ātmā. Every one of us, the minute particle, part and parcel of Kṛṣṇa. Kim karma. This karma means to work. That is material. Working is required in the material world. Without working, you cannot get anything. Here you have to maintain your body and soul together. Therefore you have to work. So work can be divided in different ways, but one has to work. One may work as a brāhmaṇa, one may work as a kṣatriya, one may work as a vaiśya or a śūdra. So work is there. Without working… The just opposite, without working, without any endeavor, you can live eternally—that is Vaikuṇṭhaloka. Vaikuṇṭha means without any anxiety. Here we are full of anxieties.

Prabhupāda: What will come? Trust no future, that’s all. We must be always ready for destruction. Material world is like that. Nitya anityatam. Canakya Paṇḍita has says, tyaja durjana-saṁsargam: “Avoid bad men’s company.” Bhaja sādhu-samāgamam: “Always try to associate with learned, what is, sādhu, with devotees. Avoid this worldly men’s association and try to associate with devotees.” Tyaja durjana-saṁsargam bhaja sādhu-samāgamam, and then smara nityam anityatam: “And always think that everything here in this material world is for few days.” That’s all. Tyaja durjana-saṁsargam bhaja sādhu-samāgamam. [break] Anityatam. [break] …be the motto of life. [break] …associate with the materialistic person. Try to associate with devotee, and always think that this world is for few days. That’s all.

Prabhupāda: That is going on. When I meet you I say, “Yes, sir.” You say, “Yes, sir.” That is all right. That is social etiquette. But real unity is on the platform of spirit soul. Paṇḍitāḥ sama-darśinaḥ. Paṇḍita, he is sama-darśina. So paṇḍitāḥ means, vidyā-vinaya-sampanne brāhmaṇe gavi hastini śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ “A very learned brāhmaṇa and a dog and an elephant, a cow, a caṇḍāla—all of them, to a paṇḍita, really learned person, sama-darśinaḥ.” You see? So now how a learned scholar brāhmaṇa and a dog can be seen on equal level? But it can be seen. Paṇḍitāḥ sama-darśinaḥ. It is on the spiritual platform, that every one of us is spirit soul. We are, by different karma, we are covered with different material dress. A dog is also a soul, and a learned brāhmaṇa is also a soul. But he is covered with different body, and he is covered with different body. So one who does not see the body, he can see on the same level. But one who sees the body, he cannot see. This is the basic principle of equality. I am seeing you are Sikh, you are seeing I am Hindu, he is seeing he is Christian, he is Muhammadan, and so on, so on. And nobody is seeing that nobody is brāhmaṇa. Nobody is seeing nobody is Hindu, nobody is Christian—he is pure soul. So that vision, unless one attains, how there can be equality? There is no possibility.

Prabhupāda: Then everything will be finished. Preaching will be finished. In this sahajiyā party, then preaching will be finished. Siddha-praṇālī. Tamāla Kṛṣṇa: What does that mean, Śrīla Prabhupāda, siddha-praṇālī? Prabhupāda: Siddha-praṇālī is nonsense. They have manufactured a siddha-praṇālī. [break] Rāmeśvara: …the initiation that you are given your siddhas, your eternal position. Tamāla Kṛṣṇa: There are some very strange notes. You should see those notes. Rāmeśvara: Yes, I’ve read them all already. Tamāla Kṛṣṇa: You did? Prabhupāda: They have learned it from these Rādhā-kuṇḍa bābājīs. Tamāla Kṛṣṇa: From Rādhā-kuṇḍa bābājīs? Prabhupāda: Bābājīs, yes. After all, they’re fool, rascals, so whatever they say. Rāmeśvara: The dangerous thing is that they are using your book for authority. Prabhupāda: That’s all right. Authority, where? What is that? That I’ve already explained. Why these rascals do not take the lessons of Caitanya Mahāprabhu that we are all rascals, fools? No. That they will not take. They’ll take the Rādhārāṇī’s bhāva. What Caitanya Mahāprabhu is teaching by His practical life, that we have to take.

So when we speak of Vṛndāvana, it is not imagination. In the śāstra, there is description, how Kṛṣṇa is there, what He is doing. Especially it is mentioned, surabhīr abhipālayantam. Kṛṣṇa has got this hobby. Just like our hobby—dog—abhipālayantam. We keep, every one of us, especially in the Western countries, a dog. So why not Kṛṣṇa keeping so many cows? What is the difficulty for Him? So He, intentionally, He becomes a cowherd boy. That is His pleasure. Just like here, we, a minute particle of God, we have got so many hobbies. So He has… Because nothing can be present here without being in Kṛṣṇa. Therefore Kṛṣṇa says, ahaṁ sarvasya prabhavo. Whatever is there in this material world, bad or good, similar things are there in the spiritual world. The difference is here, everything bad, and there, everything good. That is the difference. Here we have made bad and good; it has no meaning. Caitanya-caritāmṛta kaja, Kavirāja Gosvāmī, he has explained the conception of bad and good in this material world. He says, ‘dvaite bhadrābhadra sakale sama ‘ei bhāla, ei manda’, sab mano-dharma. In the world of duality… This is the world of duality. So the absolute… There is absolute world. That is spiritual world. But here there is duality, bad and good. You cannot understand bad without having some conception of good, and you cannot understand good without having some conception of bad. You require the opposite. So in the spiritual world, this duality conception is absent. Everything is absolute. We have to understand this theoretically ...