So whole material world is nothing but tejo-vari-mrd-vinimayah, exchange of, elementary, this earth, water, and fire. The same principle here also: taste. Just like we cook the same oil, ghee, and salt and turmeric, but we prepare different preparations, hundred, two hundred preparation, simply by the process of mixing earth. So that is going on. Now, by Krsna's energy... Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. His energy is working in such subtle way, mysterious way. Therefore Krsna is known as Yogesvara. The same earth, same water, but the seed different. So one tree is coming to produce chili, another tree is coming out to produce tomato, another tree is coming out to produce mango. Different taste. Mango is sweet, tomato is sour, chili is pungent. But these things are required, varieties. Although the source is one. Source is onethe earthbut the earth contains all other five elements. Ksitir ap tejo vari mrd vyoma. Everything is there in the earth. Everything is there, and by the expert handling of the prakrti and behind the prakrti, Krsna, varieties of things are coming. This is Krsna consciousness, how things are coming by the handling, expert handling of Krsna. Mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10].

The blunt scientists, they are seeing, simply prakrti is the cause of these varieties. But that is not the fact. The fact is it is the Krsna's manipulation, mixture, mixing of the elements, and different varieties are coming out. Parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. Sruyate. You cannot see how Krsna is handling, but sruyate, you can understand from the sruti, by the Vedic literature, as it is said here.

So we have to understand in that way, that so many varieties, natural varieties, are coming out not automatically. The blind scientists, they say they are coming automatically. That is not very good sense. Nothing can come automatically. Matter cannot come together automatically. There is some machine or handling. Parasya saktir vividhaiva. He is doing that, and still, He is doing nothing. That is... Just like if I have to make soap, I have to do it or I can ask my servant to do it. I can give instruction to my assistant, servant, that "Do like this." So anyway, the background is myself. The background is neither the servant nor the ingredients. There is another example: the potter's wheel. Potter's wheel is producing earthen pots. So what is the cause? Somebody will say that "The dirt, earth, is the cause of this pot because it is made of earth." Another will say, "No, the cause is the wheel. Because the wheel is going around, therefore it is coming out." But these two causes, prakrti and pradhana, ingredients and the instrument, they are not causes. The cause is the potter. Cause is the potter. The potter is giving force going around. You have seen it. With the rod it moves like that. When the wheel is in motion, then the earth is brought into a shape of different shape of pots. Therefore material cause, remote cause, efficient causethey are not cause. Real cause is Krsna, sarva-karana-karanam [Bs. 5.1].

So we have to understand, as Krsna says, bijo 'ham sarva-bhutanam: "I am the seed." Such subtle things, how it is coming out? In the small seed what is the chemical composition? You put the seed, sow the seed, anywhere and put little water, that tejo-vari-mrd-vinimayah, but the things are coming out differently. How the variety is possible? Therefore we cannot mix up. There is rose scent within the earth. Otherwise wherefrom the rose is getting its scent? There is. Punyo gandhah prthivyam ca. Prthivyam, on this earth, there are potency of different flavor, different taste. Now let the chemist come and take the earth and make different taste. That is not possible. That is not... Therefore you cannot simply say that prakrti is the cause of everything, no. Prakrti is there, the same water. Prakrti means earth, water, air, fire. The same water is there, the same fire is there, same water is there, and same earth is there. So why varieties are coming? You take from the water, from the earth, varieties of smell, varieties of taste. So that you cannot do. This is Krsna consciousness. We have to accept the statement of Krsna, as He says, bijo 'ham sarva-bhutanam: [Bg 7.10] "I am the cause." And the sastra confirms it, sarva-karana-karanam: [Bs. 5.1] "He is the original cause of everything."

So in this way we have to study everything, and ultimately, if we come to the point of Krsna, then our knowledge is perfect. Otherwise it is imperfect. Kavibhir nirupito yad-uttamasloka-gunanuvarnanam.

Now, sastra says that avicyutah arthah. Arthah means purpose. If somebody asks, "What is the purpose of becoming scientist? What is the purpose of becoming physicist?" so different men will give different answers: "It is meant for this purpose. It is meant for this purpose." But kavibhih, those who are actually learned, advanced learning, they have said that avicyuta. Avicyuta means without any failure, without any contradiction. You say that chemistry is required for this purpose. I say chemistry is required for this purpose. Another man says chemistry is required for this purpose. But difference of opinion. That is not accepted. Avicyuta, infallible purpose. What is that infallible purpose? Avicyutah arthah kavibhir nirupitah. Nirupita means it is already settled. You haven't got to make research anymore. Nirupita means it is already concluded. What is that? Yad-uttamasloka-gunanuvarnanam. If you can explain the activities of Krsna, Uttamasloka, how He is acting, how is the chemical process is going on under His direction, if you can write a thesis on this subject matter, that ultimately Krsna is behind that, then your this study of chemistry is perfect. Avicyutah arthah kavibhir nirupitah. Nirupita means it is concluded. No more argument. That is the purpose. That means if you are intelligent enough actually, then through any source of knowledge you come ultimately to Krsna. That mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. The Krsna says. But if by your education, if you come to the same point, that "Here is Krsna. He is in the background, sarva-karana-karanam [Bs. 5.1], cause of all causes," then that education is perfect. Otherwise it is srama eva hi kevalam. Otherwise it is simply laboring for nothing, waste of time. This is the purpose. Avicyutah arthah kavibhir nirupito yad-uttamasloka-gunanuvarnanam.

So parasya saktir vividhaiva sruyate [Cc. Madhya 13.65, purport]. Very, very big chemistry, physical laws, mathematicseverything is required to understand the potency of God, how He is working. Actually, everything is being done by His potency. Here the different tastes, the material is the same, but the method of mixing the material and different tastes are coming out in existenceso how that expertly management of mixing is going on, if we can explain by our chemistry, by our mathematics, then our studying of chemistry is perfect. Then we are perfect. Idam hi pumsas tapasah srutasya va [SB 1.5.22]. Another place,

Devotee's business is to glorify. He doesn't take any credit for himself. Actually, there is nothing to be taken credit. The all credit goes to Krsna. A devotee neither claims; neither it is possible. Even he may be very, very big devotee, he will never claim any credit for his glorious activities. His glorious activities means to make Krsna glorious. That is his glorious activities, not that like the so-called materialist, he takes, wants to take the credit. No. Sva-karmana tam abhyarcya siddhim vindati manavah [Bg. 18.46]. Sva-karmana. You may be engaged in any pattern of work, any department of work. But by dint of your work you establish the existence of God, Krsna, and whatever is being done, it is being done by the expert management of Krsna. The sun is rising exactly in the time, and it is setting exactly in the time. And the temperature, according to the different season, the movement, uttarayana, daksinayanaeverything is managed so expertly under the order of the Supreme. Mayadhyaksena prakrtih [Bg. 9.10]. Don't think the sun is working so nicely automatically. No automatically. The master is there, Krsna. Yasyajnaya bhramati sambhrta-kala-cakrah. The sun is so powerful substance within this universe. There are many millions of suns. This is one sun onlybut it is carrying out the order of Krsna. Yac-caksur esa savita sakala-grahanam raja samasta-sura-murtir asesa-tejah. Asesa-tejah, unlimited light, unlimited fire, unlimited heat. Asesa. Asesa-tejah. There is no comparison with the sunlight, sun's heat. There is no comparison within this universe. Unlimited. For millions and millions of years it is, from the sun the light and heat is coming out, but there is no diminution. It is the same as it was millions of years ago, and after giving you light and heat for millions of years, the same quantity of light and heat is still there.

So if it is possible for a material thing that after giving unlimited heat and light it remains the same, similarly, the Supreme Lord, by expanding His potency, by His energy, He remains the same. He does not diminish. Purnasya purnam adaya purnam eva avasisyate [Iso Invocation]. So if we can see even a material object that the heat being emanated for many millions and millions..., it remains the same heat, it maintains the same heat, same light, why it is not possible for the Supreme? Therefore Isopanisad informs us that purnasya purnam adaya purnam eva avasisyate. If you take the whole energy of Krsna from Krsna, then still, the whole energy is there. But you will be surprised nowadays. Modern Gods... There are so many modern Gods; I do not wish to name. But one modern God, he gave his power to his disciple, and the, when he came into consciousness, then he was crying. The disciple inquired from the guru, "Why you are crying, sir?" "Now I have finished everything. I have given you everything. I have given you everything; therefore I am now finished." That is not spiritual. That is material. I have got hundred rupees. If I pay you hundred rupees, then my pocket is empty. But Krsna is not like that. Krsna can make hundreds of thousands and millions of Krsna; still, He is Krsna. That is Krsna. The potency is never exhausted. That is called purnasya purnam adaya purnam eva avasisyate [Iso Invocation].

So this imitation God will not help us. The real God. Real God,

So we are part and parcel of that variety-maker. We are also one of the varieties, jiva-sakti. We are also one of the varieties. So how we can become variety-less, nirvisesa? That is not possible. Even artificially we try to become nirvisesa, variety-less, our constitutional position is that we want variety. How it can be stopped? Therefore in the sastra it is said, the so-called Mayavadi, impersonalist, monist, aruhya krcchrena param padam tatah [SB 10.2.32], although they get up to the position of oneness, monist, but from that position they fall down. Why? Anadrta-yusmad-anghrayah. Aruhya krcchrena param padam tatah patanty adhah anadrta-yusmad-anghrayah [SB 10.2.32]. Because they have no information of the lotus feet of Krsna, where to enjoy ananda, anandamayo 'bhyasat (Vedanta-sutra 1.1.12), and they are by nature seeking after ananda, this so-called oneness, monism, that will not please them. They will require again ananda. But because anadrta-yusmad-anghrayah, they have not worshiped Krsna's lotus feet, they come down again in this material world and worship the feet of maya. That is their position. Aruhya krcchrena param padam tatah patanty adhah [SB 10.2.32]. And as soon as you are engaged in the service of maya, that is your adhah patanti. Adhah patanti. As we, all these materialistic person who are within this material, you are serving maya... Everyone is serving. Nobody is without serving. But they are serving maya. So you have to transfer your service from maya to Krsna. Then your life will be successful and you will taste different varieties of prasadam perpetually and enjoy life eternally and blissfully.

Thank you very much. (end)