750212 - Conversation - Mexico

Conversations by Date, 1975

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

Listen to a 'Nectar Drop' created from this Conversation

750212R1-MEXICO CITY - February 12, 1975 - 51:18 Minutes

(with Sānskrit Professor and Guests)

Hanumān: Excuse me; I have a lot of questions. I would like to ask you why we are so fortunate to have such a nice, genuine spiritual master as you, and some other have bogus spiritual master. Is it something of karma, or is it the pure mercy of yourself?

Prabhupāda: No, that you can think—your spiritual master is nice, others bogus—but they do not think like that. (laughter) They will think their spiritual master is good, your spiritual master is bogus. But . . . there is standard who is spiritual master. Spiritual master means who is the best servant of God. One who does not agree the existence of spiritual ma . . . ah God, he is bogus because he's not bona fide. Mūḍhā. One who does not accept the existence of God, he is mūḍhā. He's a rascal. He cannot . . . a rascal cannot become spiritual master.

Hanumān: How come we come to you?

Prabhupāda: That is another thing, but first of all we have to know who is spiritual master. The spiritual master is he, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12), one who is exclusively servant of God. He is spiritual master. Otherwise anyone will come and say: "I am spiritual master." Anyone will come say: "I am incarnation of God." There is standard. That we have to find out.

Devotee (1): Most of the people are still ignoring God. They are so weak-willed. They are so weak-willed that they are easily swayed by, you know, when somebody comes and claims that . . .

Prabhupāda: Well, if one is weak, he may be infected by some disease. It requires some resisting power. Therefore Caitanya Mahāprabhu said that, your answer, so "Only the fortunate person, they can get the shelter of bona fide spiritual master." Kona bhāgyavān jīva (CC Madhya 19.151). Not all; kona. Kona means some.

Devotee (1): Some, yes. Kona bhāgyavān . . .

Prabhupāda: Jīva. So as there are bhagavān—somebody is rich, somebody is poor; this is also due to fortune or misfortune—similarly, if one is spiritually fortunate he gets a bona fide spiritual master.

Guest (2): Do you have any opinions about some of the other Indian masters who have been . . . (indistinct)

Prabhupāda: That I have already said, that unless one is bona fide servant of God, he cannot become master.

Guest (2): I mean specific people like Guru Maharaj-ji.

Prabhupāda: So Guru Maharaj-ji says that he is God himself. Then he's a bogus. How he can be God? God is so cheap? So only the foolish person will accept him, those who have no knowledge.

Guest (2): Maharshi Mahesh?

Prabhupāda: I think he doesn't speak anything about God.

Hanumān: He doesn't say anything about God.

Guest (3): No. He's the Transcendental Meditation.

Prabhupāda: He speaks something of material prosperity. So he has nothing to do with God.

Devotee (1): It's just a kind of training of mind.

Prabhupāda: That's it. Just like gymnastic. You exercise, you become bodily strong. That's all.

Guest (2): Sai Baba?

Prabhupāda: Sai Baba, he also says: "I am Bhagavān." Therefore he's bogus. How you can say yourself that you are Bhagavān, God? What is your power? What you have shown? And this is cheap. Now, supposing Sai Baba is God. So people accept him God, why? Because he shows some jugglery. He creates little gold. Is it not? So if, by creating gold, he is God, then there is bigger God who has created gold mine. Why shall I go to this teeny god? I must go to the big God who has created gold mine. This is common sense. But foolish people, they have no common sense even. Therefore it is called mūḍhā. Mūḍhā nābhijānāti mām ebhyaḥ param avyayam. Tribhir guṇamayair bhāvair mohita, mūḍhā nābhijānāti (BG 7.13). Everything is there in the Bhagavad-gītā. Just like mostly people take: "The nature is all in all." The scientist, they take nature. But nature is matter. So where is our experience, the matter is working automatically? Where is our experience? Hmm? Matter . . . does matter work automatically? What is your opinion?

Hanumān: It's a chain of reaction.

Prabhupāda: Reaction. First of all there must be beginning of action, then reaction.

Hanumān: In the beginning there's Kṛṣṇa.

Prabhupāda: Yes. That is . . . I think Newton or some scientist also said that, "Original motion is given by somebody, then other motions are given." Just like this, what is called, railway wagons? So one engine pushes it, then the wagon, another wagon, another, "cut-cut-cut-cut-cut," like that. Wherefrom the original? That is answered in the Bhagavad-gītā,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

(BG 10.8)

Vedānta . . . janmādy asya yataḥ (SB 1.1.1). The motion . . . wherefrom the original motion comes? That is Brahman, parabrahman. Aham ādir hi devānām (BG 10.2). In the Bhāgavata it is said, aham asamāgre. So they have no eyes to see wherefrom the original motion comes. Bījo 'haṁ sarva-bhūtānām (BG 7.10). These are the statement. Bīja. Now, this flower has come, white flower, from the particular seed. You . . . there are several seeds you sow, the one seed will come rose flower, another seed will come this flower, another seed . . . why? Why not the same? Who has made this varieties?

Guest (4) (Indian man): Recently I was reading an article in one of the science magazines, and a space scientist, he has calculated and he says that after 67,000 million years the universe contracts. And when I start calculating in terms of the yugas and the division which is mentioned, with the help of an astronomer I reached this conclusion that both figures coincide. So do you mean to say that when it was mentioned that after four yugas there is pralay (destruction) then it was a kind of a vision or it might have been calculated by . . .

Prabhupāda: No calculation. It is going on, regulated way. Just like everyone knows that this month is February. In the month of June the summer will begin. Everyone knows. It is not conclusion; it is experience. There is no need of calculating. So one who has got better experience, he can say like that. Calculation and experience. Just like if somebody says: "Two plus two plus two plus two," somebody says immediately, "Six." And another calculates, "Two plus two plus . . . six." So experience and calculation. Lacks experience, he calculates. One who has better experience, he doesn't calculate. One who knows past, present and future, he doesn't require to make calculation. He knows everything. So God knows past, present and future, and others, who are favored by God, he also knows by the grace of God—because he hears from God. God knows past, present and future. Then he simply reproduces God's words, that's all. He doesn't require to calculate. Just like in the Bhagavad-gītā it is said, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). Kṛṣṇa says. Now, we can say what is the age of Brahmā by Kṛṣṇa's words. I don't require to be a very expert astrologer or astronomer. I hear from Kṛṣṇa, and I reproduce. That's all. Just like child. Father said: "This is this"; I say, "This is this." That's all. The child is not perfect, but when he says: "Father said this is this," that is perfect. Therefore our process of gathering knowledge from the father—we don't calculate or don't concoct or put theories. No. We don't do that. This is called śruti, śruti-pramāṇa, evidence from śruti.

Guest (4): Lord Kṛṣṇa says in Gītā that, to Arjuna, that when Sūrya is uttarāyana, and people who die, they'll go to Candraloka and come back.

Prabhupāda: Yes. So you quote that. Then it is perfect. You don't require to make research. Your research is no good because your senses are imperfect. I have no proper vision. If the light is stopped, I cannot see. This is the position of my eyes. So what is the use of my seeing? It is conditional. So one who is conditional, how he can give perfect knowledge? One who is not conditional, he can give perfect knowledge. Therefore we have to approach somebody who is not conditional. Then we get perfect knowledge.

Guest (5): I have great difficulty with the meaning of the term "perfect knowledge." I . . . could you . . .

Prabhupāda: Perfect knowledge means what you say, it is correct; there is no mistake.

Guest (5): In any and all circumstances.

Prabhupāda: Yes. That is perfect knowledge. Not like the scientists. They changes, "Yes, it was this. Now it is now changed." This is not perfect knowledge.

Guest (4): Yes every day they keep change.

Prabhupāda: They simply change. Therefore we say mūḍhās.

Guest (4): There is difference between jñāna and vijñāna in that way, vijñāna.

Prabhupāda: Perfect knowledge is that what you say, that is correct forever. That is perfect. Just like man dies. If somebody says: "Man dies," it is perfect knowledge. It is correct forever.

Guest (5): Suppose he is reincarnated?

Prabhupāda: No, no, "dies" means the body dies. The soul does not die. Na hanyate hanyamāne śarīre (BG 2.20). When the body annihilates . . . body becomes old. Just like this cloth. I am using it, but when it will be old, no more useful, then I throw it away. I get another dress. This body is like that. Soul is eternal. Na jāyate na mriyate vā kadācit. It does not die, it does not take birth. But because he is in material condition, therefore he has to change the material body, because no material thing is permanent. Therefore the aim of life should be how to avoid this material body. That is real business. Jīvasya tattva-jijñāsā (SB 1.2.10). That is called athāto brahma jijñāsā. This is only business, how to stop acceptance of this material body. And that is very clearly and simply stated in the Bhagavad-gītā, janma karma me divyaṁ yo janāti tattvataḥ, tyaktvā dehaṁ punar janma naiti (BG 4.9). We can do that. That is Kṛṣṇa consciousness movement, that you try to understand Kṛṣṇa, then you are not going to accept any more material body. That means there is no more birth, no more death, no more disease, no more, and what is called, old age.

Guest (4): But is it possible to, to lead the life of a gṛhastha and at the same time . . . (indistinct)

Prabhupāda: Well, Arjuna was gṛhastha and a king and a politician. If he could learn within half an hour the aim of life, then where is the difficulty for a gṛhastha? Arjuna was not a sannyāsī. So it was spoken to him only, and Kṛṣṇa selected that, "You are the right person." There is no question of gṛhastha, sannyāsī. The person must be right to understand.

Guest (4): Śrīla Prabhupāda, is it possible to develop some such psych some kind of psychic?

Prabhupāda: Yes, why not? Arjuna was not willing to fight. Then he developed, "Yes, I must fight for Kṛṣṇa." That is development.

Guest (4): So there is no conflict between the . . .

Prabhupāda: Gṛhastha is also āśrama. It is as good as sannyāsa āśrama. You can accept any āśrama suitable for you, but āśrama means cultivation of spiritual knowledge. That is the difference between āśrama and ordinary house. Now, this building is called temple, and the next building is called house. Why? The building is the same, but it is meant for cultivating spiritual knowledge. Therefore it is called temple, to understand God. The other house is meant for eating, sleeping, mating and defending; therefore they are house. So you can change your house into temple, provided you try to understand God. Then it is āśrama. Otherwise it is house.

Guest (4): But is it possible to jump from brahmacārī to directly sannyāsa?

Prabhupāda: It is not jumping. It is regular process.

Guest (4): One should go through all the āśramas.

Prabhupāda: Yes. Just like student. Then he becomes a family man when he's grown up. Then he becomes again a sannyāsī. So it is a process. It is not jumping. One after another.

Guest (4): Yes, Śrīla, but would you allow one of the devotees to, if he wants to, observe celibacy and then he becomes . . .

Prabhupāda: Yes, that is brahmacārī.

Guest (4): And after that . . .

Prabhupāda: After that, he should continue the life of celibacy. But if he is unable, then he's allowed to marry.

Guest (4): He's allowed to marry. Because (Sanskrit). If you suppress your kāma.

Prabhupāda: There is no question of suppressing. Regulating.

Guest (4): Regulating.

Guest (5): Do the same rules apply to women as to men?

Prabhupāda: Yes. That is stated in the Bhagavad-gītā, that in the society women, working class and the mercantile class, they are, according to Vedic scripture, they are less intelligent—women, working class and mercantile men. Just like mercant . . . they are after money, that's all. And śūdra, they want . . . after job. And woman means they are after fulfilling their material desires. They have no other idea, that there is Brahman, one should know Brahman. They do not care to know. Therefore they are called śūdras . . . stri, śūdra, vaiśya.

Guest (4): Vaiśya.

Prabhupāda: Yes. Vaiśya. So Kṛṣṇa says:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

(BG 9.32)

So it is not blocked for anyone. Anyone can get Kṛṣṇa consciousness. Anyone can go back to home, back to Godhead, provided you follow the regulative principle. Then it is possible for everyone. It doesn't matter whether he's woman, whether he's working class, whether he's a śūdra or a brāhmaṇa. It doesn't matter. That is stated in the Bhagavad-gītā that, "Even they can go. And what to speak of the brāhmaṇas?" Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayaḥ . . . (BG 9.33). If the brāhmaṇas, they cultivate spiritual knowledge, it becomes very easy for them. Even they can go, śūdras, stri, vaiśya. These are all the statement.

Guest (5): Can a woman become sannyāsī?

Prabhupāda: Why sannyāsī? Kṛṣṇa says, māṁ hi pārtha vyapāśritya (BG 9.32). He does not say to become sannyāsī. He said: "One who takes shelter of Me very firmly . . ." We have to take shelter of Kṛṣṇa. You become sannyāsī or not sannyāsī—it doesn't matter. That is Kṛṣṇa consciousness. Kṛṣṇa says, mām ekaṁ śaraṇaṁ vraja. He never says that, "You become sannyāsī." He never said. The qualification is how to become firmly fixed up at the lotus feet of Kṛṣṇa. That is qualification. Sannyāsī is a process. Brahmacārī, gṛhastha, vānaprastha—that is a process. But one who takes directly shelter of Kṛṣṇa is above all these processes.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

Those who are pure devotees—avyabhicāreṇi, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11)—such persons are above this material infection. So therefore he doesn't require to accept sannyāsa or brahmacārī. He doesn't. These are gradual processes, to come to the varṇāśrama system, then accept the varṇa and āśramas: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha. This is called varṇāśrama system. But this is the beginning of human life. One who does not take to this system, he's animal, because animal, there is no such system. And because in this age the varṇāśrama is not observed, therefore men are like animals. Dharmeṇa hīnā paṣubhiḥ samānāḥ. Dharma means this varṇāśrama-dharma. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). So if the human society does not accept dharma, then he's as good as animal.

Guest (4): That which Śrīla Gandhi was working against?

Prabhupāda: If I say the truth, you'll be angry. (chuckling)

Guest (4): No, no one will be angry. But you have mentioned this, I think, about . . .

Prabhupāda: Gandhi was a politician. What does he know about dharma? He was a politician. He thought it wise that British government is very strong . . . before him so many political parties tried to become violent, and they were all curbed down. This Aurobindo also was a leader of anarchist party, and when he was condemned to death, then his senses came, "This is all useless. Let me engage in performing yoga." So Gandhi thought that before him all these violent movement was cast down by the British. So he took it as a method: nonviolence, noncooperation. And to capture the public of India—India is generally inclined religiously—he became a mahātmā. But mahātmā is different. A mahātmā is not interested in politics. Mahātmānas tu māṁ pārtha daivīṁ-prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13). That is mahātmā. Mahātmā has nothing to do with politics.

Guest (5): The term was fist applied to Gandhi by Annie Besant. The term mahātmā was first used to describe Gandhi by Annie Besant.

Prabhupāda: Yes, one can use any term without any sense.

Guest (4): No, I think it was by Rabindranath.

Prabhupāda: They . . . anyone can. Rabindra Bābu was also like that. (laughter) He was a bābu, but he became guru. This is going on.

Guest (4): That means this about this varṇa-saṅkara etc.—Lord Kṛṣṇa mentions in Gītā—that this present-day society is varṇa-saṅkara.

Prabhupāda: Varṇa-saṅkara. There is no varṇāśrama; therefore all the children, they are varṇa-saṅkara. And as soon as there is varṇa-saṅkara population, the world becomes hell. Therefore we are trying to check, "No illicit sex"—to stop this varṇa-saṅkara. Now the varṇa-saṅkara has come to such an extent that they are killing child, and that is legal. They have come down to such a extreme position.

Guest (4): But Śrīla, there is a practical point of view also. There is nothing to eat. What will happen?

Prabhupāda: Who says nothing to eat? That is also their manufacture.

Guest (4): I mean the figures which are published that half of humanity will starve.

Prabhupāda: It's . . . especially, we are Indian, it is advertised that we are poverty-stricken. All over the world this is advertised. Wherever I go, they say, "Oh, you are coming from India?" (laughter) Because they are simply begging, the government. But who is dying? There is . . . dying is going on, but that death is going on in other countries also. They are dying, committing suicide. And maybe some person are dying out of starvation. You cannot stop death. Suppose you have got enough food. That means that everything is solved? In America there is enough food. Why they are becoming hippies? There is no shortage of food. Nothing . . . everything is abundant, but why they are becoming hippies? They are lying down on the street, on the park, and I have seen in London, the St. James Park. They are sleeping, and the police is kicking, "Hey! Get up! Get up!" So why? The English nation is not poor nation. The American nation is not poor nation.

Guest (4): It's a comparative term. Poverty is also a comparative term.

Prabhupāda: No, I saw in Amsterdam—simply full of hippies, lying down on the street, lying down in the park, no food, no shelter. It is going on.

Guest (2): The hippies aren't laying in the park because they're hungry and lack food.

Prabhupāda: Eh?

Guest (2): The hippies are not lying in the park because they lack food.

Prabhupāda: They must be wanting something. They are in need of something.

Guest (2): But not necessarily food.

Prabhupāda: One body is in need of food; another body is in need of something else. They're needy, everyone needy. That you have to accept. I have seen in Los Angeles—I was walking in the Beverly Hills quarter—one hippie boy is coming from a very nice house. Beverly Hills, that quarter, is resided by all rich class. And he has got very nice car, but he's hippie. Why? His father is very rich man. He has got nice car. He might be very educated. Then why he is hippie? What is the answer?

Hanumān: He's frustrated.

Prabhupāda: That means in need. So that is the question, that you may be in need of food, I may be in need of some woman, he may be in need of some money . . . in this way everyone is needy. Therefore, ultimately one should search after God, when every need will be fulfilled. Just like Dhruva Mahārāja, he went . . . he was in need of an empire like his father. For that reason he went to the forest and performed all kinds of austerities. And when he saw God he said, svāmin kṛthārto 'smi varaṁ na yāce: "I have no more need. Everything is fulfilled. I don't want anything." He . . . God said: "Now whatever benediction you want, you take from Me." He said: "No, I don't want anything. Now everything is fulfilled." So that is the real need. The child is crying, and he is not stopping crying, so many others coming. But as soon as his mother come, he will stop. He understands immediately, "Now I have got the thing, my mother."

So the real need is Kṛṣṇa. That is missing. Therefore this Kṛṣṇa consciousness movement. All these Western students, they were in need. Now they have got Kṛṣṇa. This young man, twenty-four years old, he has got all the desires for enjoyment, but he's no more after enjoyment. He's a sannyāsī. He's chanting Hare Kṛṣṇa. Why? His need is fulfilled.

(break) . . . little playing jugglery? He becomes God. So even the so-called yogīs, they're in need. The so-called jñānīs, they're in need. The so-called karmīs, they are also in need. Only the bhakta . . . that Dhruva Mahārāja, he said: "No, I am not in need." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). So therefore this is the only platform to bring man to feel completely fulfilled.

It is very important movement. So I request you all to study this movement and help and join this movement. It is very scientific, authentic and real. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ (BG 18.66). If you want to be happy, you have to take Kṛṣṇa. Then you'll be happy. Otherwise not.

Guest (4): So dharma there means to the religious sects, or duty?

Prabhupāda: No, dharma is duty, varṇāśrama-dharma. That is also given up. That means the only duty becomes to Kṛṣṇa consciousness. He said, sarva-dharmān parityajya. In the beginning He said that dharma-saṁsthāpanārthāya (BG 4.8). Yes. Yuge yuge sambhavāmi. Now, He said that, "I appear to reestablish the principle of religion." So at the last stage He said, sarva-dharmān parityajya. That means the so-called dharmas, or religion, which is going on in the world, they are not real. And the Bhāgavata therefore says, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2) that, "All kinds of pretending religion is rejected here." Pretending religion, what is that? Pretending . . . just like gold. Gold is gold. If the gold is in the hand of some Hindu, then will it be called Hindu gold? Similarly, religion means obedience to God. So where is Hindu religion? Where is Christian religion? Where is Muslim religion? God is everywhere, and we are just meant for obeying God. That is one religion: obedience to God. Why they have manufactured this Hindu religion, Muslim religion, Christian religion, this religion, that . . .?

Therefore they are all pretending religion. Real religion is obedient . . . dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Just like law. Law is made by the state. The law cannot be Hindu law, Muslim law, Christian law, this law, that law. Law is meant for everyone: obedience to the state. That is law. Similarly, religion means obedience to God. Then one who has no conception of God, no idea of God, where is religion? That is pretending religion. Therefore in the Bhāgavata you'll find, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2): "All pretending type of religion is rejected." And Kṛṣṇa also said the same thing, sarva-dharmān parityajya (BG 18.66): "You give up all this pretending religion. You simply surrender unto Me. That is real religion." What is the use of speculating on pretending religion? That is not religion at all. Just like pretending law. Law cannot be pretending. Law is law, given by the state. Similarly, religion means the order given by God. That is religion. If you follow, then you are religious. If you don't follow, then you are demon. Make things very simplified. Then it will be appealing to everyone. So this Kṛṣṇa consciousness movement is meant for making things very simplified. Accept God, accept your position as God's servant and serve God. That's all, three words.

You have no question, these boys?

Hanumān: They don't speak English.

Prabhupāda: Oh. Oh, you don't understand English.

Hṛdayānanda: (Spanish)

Hanumān: They're just amazed looking at you.

Guest (6): (Spanish)

Hṛdayānanda: They said they are simply here feeling your presence, and they realize that you're very busy, and so they are simply feeling love for you.

Prabhupāda: Thank you very much.

Guest (6): (Spanish)

Hṛdayānanda: They said they have to go now.

Prabhupāda: All right. Give them prasāda. Everyone should be supplied with.

Guest (2): What do you see as the future of your movement, and are you planning to . . .

Prabhupāda: My movement is genuine.

Guest (2): . . . to choose a successor.

Prabhupāda: It is already successful.

Guest (2): No, a succesor.

Prabhupāda: Genuine thing is always success.

Guest (2): After you . . .

Prabhupāda: Gold is gold. If somebody is fortunate, he can purchase gold, but gold remains gold. If somebody purchases and somebody does not pur . . . it doesn't matter. Gold is gold.

Guest (4): Śrīla, he's asking about . . .

Prabhupāda: So future, gold future (laughter) is always the same as it is at present—if it is gold. If it is something glittering, that is another thing.

Guest (4): But there must be somebody, you know, needed to handle the gold exchange.

Prabhupāda: Yes, that we are creating. We are creating these devotees who will handle.

Hanumān: One thing he's saying, this gentleman, and I would like to know, is your successor named or your successor will be . . .

Prabhupāda: My success is always there.

Hanumān: Is always there.

Prabhupāda: Yes. Just like the sun is there always. It may come before your vision or not—the sun is there. But if you are fortunate, you come before the sun. Otherwise you'll remain in darkness. Sun is open to everyone. Our Kṛṣṇa consciousness movement—Kṛṣṇa is open to everyone. But if you are fortunate, you come to this light. If you are unfortunate, you do not. That is your choice. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). You do it. Now it is your choice. You surrender to Kṛṣṇa or don't surrender, that is your business. We are canvassing everyone, "Take to Kṛṣṇa consciousness and you'll be happy." Now it is their business to take it or not to take it. But he can come. He can ask question and then "How? Why shall I take it?" That we are ready, to convince him. That is preaching.

Hanumān: When you have come to United States, you had nothing. . .

Prabhupāda: I came to give you. Some of you have taken and some have not taken, so what can I do? I came to give you Kṛṣṇa consciousness. That is my duty. My Guru Mahārāja ordered, and I came. And . . . but some of you, you have taken, and most of, they have not taken. So that is another thing. But I came to deliver you the genuine thing. That's all.

Hanumān: The way you have come is that you have come as though you've not come from a religion or nothing. You've come, and everybody fall in love with you. You preach, and as Prabhupāda, we cannot deny you are the authority because you know everything, and your . . .

Prabhupāda: Any way you take it, then you become happy. That's all. Of course, when you take it out of love . . . that is a fact. So without love, this transaction, because there is no price for it . . . all other transaction, there is exchange of price. Here there is no price. So out of love only, one can take it, not by paying any price. It is not possible. To pay the price of Kṛṣṇa consciousness is not possible. Yes.

Hanumān: You cannot force anybody to say: "I am the guru. I'm the . . . (indistinct) . . . fall in love with me."

Prabhupāda: Why shall I force? What is my . . . that is not my business. I am Kṛṣṇa's servant. I simply say: "Here is good thing. You take it." Now, Kṛṣṇa also says that. He does not force. Kṛṣṇa is God. He can force, but He does not do that.

Guest: . . . (indistinct)

Prabhupāda: Bring prasāda for them.

Hṛdayānanda: Prasāda?

Guest (4): How many days are you planning to stay? How many days?

Prabhupāda: Here?

Hṛdayānanda: About three more days.

Prabhupāda: Three more days. That is in his hand. First of all give here. (prasāda being distributed) (break)

Guest (2): Gītā, Kṛṣṇa, Caritāmṛta and Bhāgavatam. You have other texts?

Prabhupāda: Yes.

Guest (2): What do you recommend?

Prabhupāda: Yes. Bhakti-rasāmṛta-sindhu. We have translated it—Nectar of Devotion. This in . . .

Guest (2): This is text in Sanskrit or in . . .

Prabhupāda: No, English.

Guest (2): Bengali? No, but original.

Prabhupāda: Original Sanskrit.

Guest (4): Śrīla, apart from bārah-kalā (twelve qualities)? which ah . . . twelve quality of Lord Rāma, are there a few other things which could be included while you are worshiping or devoting or meditating?

Prabhupāda: God has all the qualities that you can conceive. It is generally not . . . bārah (twelve) . . . it is taken as six, six opulences. Bhaga means opulence, and vān means possessing. Bhagavat. Bhagavat-śabda. Bhaga means opulence, and vat means one who possesses. And the first word in bhagavat-śabda is bhagavān. This a bhaga means six kinds of opulences: riches, then fame, then bodily strength, influence, knowledge, beauty and renunciation. These are opulences. If one is very rich, people are attracted. If one is very reputed, people are attracted. If one is very strong, people are attracted. Influential—attracted. If one is very beautiful, man or woman, he is also attractive. If one is very wise, he's attractive. And one who is renounced, he's also attra . . . so Kṛṣṇa has got all these qualification in full. That is the definition of God. Anyone who possesses all these qualities in fullness, not partially, that is God. This is the definition of God. Not that, "I can produce one ounce of gold." But if he can produce all the mines of gold, he is God. Not cheap God. In that way everyone is God. (break) (end)