"The gigantic industrial enterprises are products of a godless civilization." Godless civilization, they no more can depend on the natural gifts. They think by industrial enterprises they will get more money and they'll be happy. And to remain satisfied with the food grains, vegetables and natural gifts, that is primitive idea. They say: "It is primitive." When men were not civilized, they would depend on nature, but when they are advanced in civilization, they must discover industrial enterprises. So instead of eating on metal dishes, the civilized men should eat on, what is that called, plastic. That's all. Now plastic utensils, not even metal. Still, according to Vedic civilization, these Hindus, they would not touch this china, clay utensils, or this plastic utensils. Never they'll . . . or glass utensils, they'll never touch. Especially in South India they are very strict. A poor man would prefer to eat on the plantain leaf. And the rich men, they eat on silver utensils. They do not even like to, I mean to say, brass or other base metals.
So this is very good economy also. If you . . . if you have got metal utensils, if you are in need of money, you can get immediately in exchange some money. There are pawn shops. So they will keep anything, a good Banarsi sari, or metal utensils or ornaments, if you are need of . . . village bankers. Immediately. Poor man . . . suppose if you require five rupees, ten rupees. You haven't got, but what . . . how to get the money? You take something from your household paraphernalia and go to the pawn-maker, you get money. You are now relieved from the present anxiety. Then again you get back. But what is this china, clay, the china pots and this plastic pot will bring? No, nothing. From economic point of view, this is also very good. So depend on nature.
So (reading:) "The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction . . ." that is practical, ". . . of the people in general, although a few only can live lavishly by exploitation." So our Kṛṣṇa consciousness movement is all-round. If people understand that this is a religious movement . . . no. Religious movement is different thing. Kṛṣṇa consciousness movement . . . Kṛṣṇa, it is not our manufactured ideas. Kṛṣṇa speaks in the Bhagavad-gītā to make people Kṛṣṇa conscious in every way. He's suggesting how to live, annād bhavanti bhūtāni (BG 3.14); how the division of the society should be made, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13); everything, social, political and . . . political also. He is enthusing Arjuna, "You must fight. They are . . . they have committed so much injustice upon you. So you must fight. Don't consider that he is your brother, he is your . . ." Even when Arjuna said: "Yes. This is all right. I'll fight with my enemies, but how can I kill Bhīṣmadeva? He is not my enemy; he's my maintainer, my grandfather. We lost our father at early age. He took care. How can I kill? How can I kill my teacher, Droṇācārya?" But Kṛṣṇa supported that, "You must kill them." "Why?" "Because they have taken the wrong side. Because Bhīṣmadeva, in spite of his becoming so learned, still, he has gone to the side of the Duryodhana, and simply for matter of getting some money, maintenance."