Hayagrīva: Well, he says, Marx says, "The incompatibility with religion with the rights of man is so little implied in the concept of the rights of man that the right to be religious according to one's liking and to practice one's own particular religion is explicitly included among the rights of man. The privilege of religion is a universal human right."
Prabhupāda: Yes.
Hayagrīva: So he felt that man should at least be allowed to practice his religion, although he felt that the state should encourage the abolition of religion. That it is an inherent human right for man to be able to practice religion...
Prabhupāda: That, that I explain always, that state duty is the freedom of religion, but the state must see that a person advocating particular type of religion, whether he is acting according to that religion...
Hayagrīva: But he felt that if this religion should be allowed, it should be individual and not communal. He says, "Liberty as a right of man is not based on the association of man with man but rather on a separation of man from man. It is the right of separation..."
Prabhupāda: No, there is no question of separation, that if we accept God as the supreme father. Now the Christian religion believes God as the supreme father. So if the supreme father is there, and if we become obedient to the supreme father, then why, where is the difference of opinion? But we do not know the supreme father and we do not obey the supreme father. That is the cause of dissension. The son's duty is to become obedient to the father and enjoy father's property. So if we know the supreme father, and if we live according to the father's order, so there is question of antagonism, dissension. It is all our own, father being the center. That, the difficulty is that we call supreme father but we do not accept the father's order or what is the order of the supreme father. That is the defect.