There is no difference between laws of nature and laws of God. Laws of nature means laws of God. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Therefore Bhāgavata says that religious principle cannot be manufactured by any human being. It is the law of God. Therefore one has to obey it. One cannot disobey. Law of nature you cannot disobey. It will be enforced upon you. Just like law of nature, the winter season. You cannot change it. It will be enforced upon you. Law of nature, summer season, you cannot change it, anything. Laws of nature or laws of God, the sun is rising from the eastern side and setting on the western side. You cannot change it, anything. That you have to understand, how laws of nature is going on.
That is Kṛṣṇa consciousness, to understand laws of nature. And as soon as speak of laws of nature, we must accept that there is a law maker. Laws of nature cannot develop automatically. There must be some authority on the background. Bhagavad-gītā therefore says in the Tenth Chapter that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10): "Under My direction, superintendence, the material laws are working."
The scientist, they are studying material laws, but they have no information of the law maker. They are surprised with the wonderful laws. Now, you can study your own body, how laws of nature is working under the direction of a living entity. You just try to understand your own body.
You are eating, it is going to the stomach, and it is transforming into different secretion. Then it is pumped up to the heart. And in the heart it becomes reddish, blood, and the blood is transfused or transported to different parts of the body through the veins. There is a big mechanical arrangement undoubtedly. Every scientist or every sane man will admit.
But it is just like a machine. It is just like a machine. Any machine you take—motorcar, typewriting, whatever you have got experience . . . there are many in your country; it is machine country. So the constructor . . . construction of the machine may be very complicated, wonderful, very nice, everything is all right, but a living entity required to pull on the button.
Without pulling on the button, however nice arrangement may be in the machine, it cannot work. That is our experience. We cannot deny it. The wonderful machine, working . . . now, business machine, there are so many wonderful machine, they are working also. Sometimes calculating brain is required; electrical brain is there. Everything is all right. But unless a man puts on the button, press the button, it cannot work. That thing is important.
Similarly, the statement of Bhagavad-gītā, that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10), this material world, this cosmic manifestation, is working very wonderfully, and controlling the moving and the not-moving. We have got experience. Just like we are moving, man, animal. But there are certain other things, just like trees, mountain, they do not move. So moving or unmoving. But everyone is being controlled by the laws of nature.
Carācaram. Cara means moving; acaram means not moving. Hetunānena kaunteya: "Because I am on the background," kaunteya, "My dear Arjuna, for this reason . . ." Hetunānena kaunteya.
- mayādhyakṣeṇa prakṛtiḥ
- sūyate sa-carācaram
- hetunānena kaunteya
- jagad viparivartate
- (BG 9.10)
Jagat, the progressive world, is parivartate, changing. In so many ways they are changing. This is a fact.
Now how you can deny the living force behind this gigantic mechanical arrangement? Call it material world, material machine or whatever you may call. How you can deny? At least from your practical experience you cannot deny. You may put some jugglery of words, but the actual fact is this.
So duṣkṛtina means a person who does not believe in this. They are called miscreants. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So God, in His incarnation, appears with two missionary purposes. One purpose is paritrāṇāya sādhūnām, just to protect the pious who are obedient to the laws of God, or the laws of nature; and to vanquish persons who are disobedient. They are called duṣkṛtina.
This duṣkṛtina, or miscreant, is described in another place also in the Bhagavad-gītā: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). The purport is, Kṛṣṇa says, that those who are miscreants, always disobeying the laws of nature or always denying the prime factor behind the wonderful activities of nature, such miscreants, na māṁ duṣkṛtino mūḍhāḥ (BG 7.15). Mūḍhāḥ means they are rascals. They cannot . . . they will put so many theories that "There is no God," and none of the theories are practical, neither they can prove it by experimental knowledge. Still, they will insist on. That is their business. And when we say . . . when somebody says, "You prove it," the answer is, "Well, we are advancing. Some day will come, we shall prove it." That's all. "Some day will come."
They do not understand that "Trust no future, however pleasant." Why you are expecting that some day will come when science will be perfect? Throughout the whole history of the human society, never it has been possible that one can give life. There is no such instance in the history. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). The four principles of material inebrieties, namely birth, death, old age and disease, nobody has been able to check it in the past history of human society, and how you can believe that in future these problems, namely janma-mṛtyu-jarā-vyādhi, birth, death, old age and disease, will be solved by the advancement of science? So at least we cannot believe. And no sane man will believe it.