So there is full cooperation between trees, animals, human beings when there is Krsna is in the center. This is civilization. Krsna, Krsna consciousness, if it is there, tava viksitaih... Tava viksitaih means "This is due to Your glancing over them." Just like we are sitting here. Krsna is glancing over us. Everything is nice, first-class. Krsna has come very kindly. Because you are trying to become Krsna's devotee, He has come before you in His full opulence, and He's glancing over you, and you become happy and beautiful. Therefore we want... This whole material creation is due to Krsna's glancing. Sa aiksata. In the Vedas, he glanced over this matter and the matter become agitated. Just like there is man and woman. When the woman is agitated, there is fruit, there is fruit. Similarly, the whole creation is in the same process. The nature, matter, has to be agitated. That agitation comes from the life, not from the matter.

So this is the Vedic information. Sa aiksata sa asrjata. Krsna also says aham sarvasya prabhavah [Bg. 10.8]. Simply by Krsna's glancing, seeing, the matter becomes agitated and becomes pregnant, and the living entities come out. The trees, the fruits and everything comes out. Simply by His glancing. How it is possible? We have no experience that "Simply by glancing over my wife, I can make her pregnant." No. That is for you, not for Krsna. Not for Krsna. Krsna is described in the Brahma-samhita, angani yasya sakalendriya-vrttimanti. Each and every part, limb of Krsna, has got the capacity of other parts. We, by our eyes part of our body, we can simply see. But Krsna, by seeing, can make others pregnant. That is Krsna. There is no need, use of sex life. There is no... Simply by Krsna's glancing... Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. Adhyaksena, adhi-aksena. Aksa means eyes. "By My glancing," mayadhyaksena prakrtih, "the material nature..." These things are there in the Bhagavad-gita. You study. Mayadhyaksena prakrtih suyate: "gives birth." What kind of birth? Caracaram: "moving and nonmoving."

There are two living entities: moving and nonmoving. The nonmoving are the trees and the plants. They cannot move. They stand in one place. And we, human beings, animals, insects, flies, we move. So there are two kinds of living entities. Stavara-jangama. In Sanskrit it is called sthavara-jangama. So the sthavara-jangama, they're coming out of this material nature. Not the life is coming, but the body. When we say coming, coming means birth. So if you say, now, matter, from matterno. The living entities, they are accepting a type of body from material nature. Not that actually coming. Just like a child is coming... A child is coming, taking the body from the mother. It takes ten months to prepare the body from the blood and secretion of the mother. But the child is not matter. The child is a living entity. That living entity takes shelter into the womb of the mother, and the mother supplies from the body. By nature's way, it is going on. The mother does not know how she's supplying, but from her body, another body is created, and when it is fit, it comes out to work. This is birth. Not that the living entity is taking birth. Because that is stated in the Bhagavad-gita: na jayate na mriyate va. The living entity does not take birth, neither he dies. Anything which does not take birth does not die also. Death is for such thing which is created. Which is not created, it has no death. Na jayate na mriyate va kadacit. Kadacit, at any time. Krsna says kadacit. It is not that now it is not taking birth; formerly it took birth. No. Na kadacit. "Oh, I see this is, this is child is now born." No, it is not born. Nityah sasvato 'yam puranah: that living entity is eternal; sasvatah, always existing; puranah, very, very old. Very, very old. Then? Na hanyate hanyamane sarire [Bg. 2.20]. Don't think that when this body will be destroyed that living entity will be destroyed. No, it will continue.

So our scientist friend was asking that "What is the proof of eternity?" The proof is there. Krsna says, na hanyate hanyamane sarire [Bg. 2.20]. That is the proof. Sruti. This is hearing, disciplic succession hearing from the Supreme. This is one proof. One proof is by logic, nyaya-pramana. You can get your knowledge by logic, argument, philosophical research. This is all right also. But another, sruti, by hearing from the authorities. That is also knowledge. And smrti. Smrti means statement derived from sruti. Just like Bhagavad-gita is called smrti, the Puranas are called smrti. But Upanisad is called sruti, and Vedanta is called nyaya. So three ways, nyaya-pramana, sruti-pramana and smrti-pramana. So of all these, the sruti-pramana, or the evidence by the sruti, is very important. Pratyaksa, anumana and sruti. Pratyaksa: direct perception. Direct perception has no value because our senses are all imperfect. So what is the value of direct perception? Just like we are seeing every day the sun just like a disc, say, about twelve inches or eleven inches. But it is fourteen hundred thousand times bigger than this earth. So therefore our direct perception with the experience of these eyes has no value. Similarly all the senses, either eyes or nose, by smelling, by touching, by tasting, by hearing... There are so many senses we can experience knowledge. But because the senses are imperfect, whatever knowledge you are getting by exercising your senses, they're all imperfect. Just like the so-called scientists. Because they're trying to understand by exercising their, this imperfect senses, they always remain imperfect. Just like our Svarupa Damodara inquired, that "If I give you the ingredients to produce life, will you be able to produce life?" He questioned one scientist. He said, "That I do not know." Imperfect knowledge. If you do not know, then your knowledge is imperfect. Why you have become teacher? That is cheating. When you have got imperfect knowledge, why you take the position of the teacher? That should, you should not have done that. Therefore our position, to become perfect, is to take lesson from the perfect. Krsna is the perfect. Krsna says, na hanyate hanyamane sarire [Bg. 2.20]. So we take the knowledge from the perfect. Therefore this understanding, that soul is eternal, that is perfect.

So ultimately Krsna, without Krsna... Caitanya Mahaprabhu explained when He was explaining dhatu... Dhatu, the forms of verb, "activity." So He used to explain ultimately Krsna is the dhatu. So Kuntidevi says, ime jana-padah svrddhah supakvausadhi-virudhah. Everything is sufficient. Now whatever mentioned here, that "The grains are in abundance, the trees are in full of fruits, the rivers are flowing, the hills are full of minerals, and the ocean full of wealth..." What do you want more? You can take from the ocean that, what is called, that...? Oyster? Boyster? What is called?

So what is the use of this industry, slaughterhouse? You get these, all these things. Have enough food grains, enough milk, enough fruits, enough vegetables, clear, nice river water. There is, there is no need of constructing water works. Why? I have traveled in Europe. Each and every river has become nasty. In Russia I saw the river, in Germany I saw the river, in France, also, I saw the river-nasty. And also in your country I have seen that... What is that river in New York?

So we have created troubles. Otherwise, if we depend on Krsna and Krsna's mercy... Because by Krsna's glancing, everything is all right. Here it is said,

So it has got difficulty. It has got difficulty, by nature's way. But still Krsna supplies him food. Say after one week he gets the chance of catching one animal. Therefore he doesn't get fresh food daily. He stocks the animal in some bush and takes little, little. So he has become very powerful. People wants, "I want to become like tiger" or "I want to become like lion." But that is not very good position, because you won't get food daily. That's a fact. And you have to search out food with great labor. But if you become a vegetarian, you get daily. Anywhere there are grass, you can eat. The animals are eating. Now, in every city, there are slaughterhouses. Does it mean the slaughterhouse can supply all the meat? Suppose you don't take any other food, grains or vegetables. Can you live simply by eating meat? There is no supply, sufficient supply. Here... You have to eat the grains and the fruits and the vegetables along with a slice of meat, you take. Still, for that slice of meat, you are killing so many poor animals. How much sinful it is.

So it is not to be done. It is not to be done. Therefore people are not happy. They are committing simply sinful activities. How they can become happy? But if you become Krsna conscious, simply depend on Krsna's glancing, tava viksitaih, if you depend on Krsna, Krsna will supply you everything. There is no question of scarcity. It is a question of production. And sometimes we find that the grains and fruits are produced in huge quantity. One cannot finish. So it is a question of Krsna's glance. If Krsna likes, He can produce huge quantity of grains and fruits and vegetables. And if He, Krsna controls, then what your meat will do? You can eat me, I shall eat you. That will go on, but that will not solve the problem. Therefore for real peace of life, tranquillity and everything, sufficient supply of foodstuffs, sufficient supply of milk and water, everything, arrangement is there. Simply we have to depend on Krsna.

Just like Bhaktivinoda Thakura is teaching us: so, "I depend on You." Marobi rakhobi jo iccha tohara. "My dear Lord, I simply surrender unto You, depend on You. Now, if You like, You can kill me or You can give me protection." This is wanted. And Krsna says in reply, "Yes." Sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]. Ekam. He does not say, "Yes, you depend on Me and depend on your slaughterhouse and factory also." No. He says, "Simply depend on Me, one." Mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami. So "I will rescue you from the resultant action of your sinful activities." Because you have lived so many years without being Krsna conscious, you have lived sinful life only. So Krsna gives, gives assurance that, as soon as one surrenders to Krsna, He immediately squares up all account. All your sinful activities finished now. Finished. Now you begin new life. That is called initiation. But don't commit anymore.

Therefore we take promise from our disciples that "Now the account is squared up. Whatever sinful life you led, that is closed now. Without any payment, I close. Now don't commit any more." That is nama-aparadha. If you, if we think that krsna-nama, the holy name of Krsna, can, I mean to say nullify so many sinful activities, so if I commit little sinful activity and chant Hare Krsna, it will be nullified. No, don't think like that. That is the greatest sin. Namno balad yasya hi papa-buddhih. Anyone who is thinking like that, that "Let me commit some sinful activities, and in the evening I shall chant Hare Krsna. It will be all right," no. No. no, that is the greatest offense. Out of ten kinds of offenses, that is the greatest offense. Namno balad yasya hi. Don't take to that process, confession. Just like the Christians do. They go to the church and confess. Suppose one confesses"That's all right"and again does the same sinful activities. Then what is the value? Accept... Why accept? It is fact. If you confess before the Lord, just as, "My Lord, out of my ignorance..." The sinful activities are done out of ignorance. Not that by planning that "I shall commit sinful activities, go to the church and confess. Then everything is nullified. Again begin, new chapter, sinful activities." That is not ignorance. That is by knowingly, knowingly taking advantage of chanting Hare Krsna mantra.

So we should be very careful. We promise before taking initiation no illicit sex, no intoxicants, no gambling, no meat eating. We should strictly follow. We should strictly follow. Then we are clean. No more. And keeping oneself clean and keeping oneself always engaged in devotional service, his life is success and there is no need, there is no scarcity of anything he wants.

Thank you very much. (end)