Perfection of human civilization is made possible by utilizing the gifts of nature in their own way.

SB 1.11 Text 12
sarvartu-sarva-vibhava-
puṇya-vṛkṣa-latāśramaiḥ
udyānopavanārāmair
vṛta-padmākara-śriyam
SYNONYMS
sarva—all; ṛtu—seasons; sarva—all; vibhava—opulences; puṇya—pious; vṛkṣa—trees; latā—creepers; āśramaiḥ—with hermitages; udyāna—orchards; upavana—flower gardens; ārāmaiḥ—pleasure gardens and beautiful parks; vṛta—surrounded by; padma-ākara—the birthplaces of lotuses or nice reservoirs of water; śriyam—increasing the beauty.
TRANSLATION
The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.
PURPORT
Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvārakā was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvārakā. It is understood that the whole dhāma, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.
We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvārakā-dhāma is the ideal of human civilization.

SB 7.2 Text 12
yatra yatra dvijā gāvo
vedā varṇāśrama-kriyāḥ
taṁ taṁ janapadaṁ yāta
sandīpayata vṛścata
SYNONYMS
yatra yatra—wherever; dvijāḥ—the brāhmaṇas; gāvaḥ—the protected cows; vedāḥ—the Vedic culture; varṇa-āśrama—of the Āryan civilization of four varṇas and four āśramas; kriyāḥ—the activities; tam tam—that; jana-padam—to the city or town; yāta—go; sandīpayata—set fire; vṛścata—cut down (all the trees).
TRANSLATION
Immediately go wherever there is good protection for the cows and brāhmaṇas and wherever the Vedas are studied in terms of the varṇāśrama principles. Set fire to those places and cut from the roots the trees there, which are the source of life.
PURPORT
The picture of a proper human civilization is indirectly described here. In a perfect human civilization there must be a class of men fully trained as perfect brāhmaṇas. Similarly, there must be kṣatriyas to rule the country very nicely according to the injunctions of the śāstras, and there must be vaiśyas who can protect the cows. The word gāvaḥ indicates that cows should be given protection. Because the Vedic civilization is lost, cows are not protected, but instead indiscriminately killed in slaughterhouses. Such are the acts of demons. Therefore this is a demoniac civilization. The varṇāśrama-dharma mentioned here is essential for human civilization. Unless there is a brāhmaṇa to guide, a kṣatriya to rule perfectly, and a perfect vaiśya to produce food and protect the cows, how will people live peacefully? It is impossible.
Another point is that trees also should be given protection. During its lifetime, a tree should not be cut for industrial enterprises. In Kali-yuga, trees are indiscriminately and unnecessarily cut for industry, in particular for paper mills that manufacture a profuse quantity of paper for the publication of demoniac propaganda, nonsensical literature, huge quantities of newspapers and many other paper products. This is a sign of a demoniac civilization. The cutting of trees is prohibited unless necessary for the service of Lord Viṣṇu. Yajñārthāt karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ: [Bg. 3.9]) “work done as a sacrifice for Lord Viṣṇu must be performed, otherwise work binds one to this material world.” But if the paper mills stop producing paper, one may argue, how can our ISKCON literature be published? The answer is that the paper mills should manufacture paper only for the publication of ISKCON literature because ISKCON literature is published for the service of Lord Viṣṇu. This literature clarifies our relationship with Lord Viṣṇu, and therefore the publication of ISKCON literature is the performance of yajña. Yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥ [Bg. 3.9]). Yajña must be performed, as indicated by the superior authorities. The cutting of trees simply to manufacture paper for the publication of unwanted literature is the greatest sinful act.

SB 8.6 Text 12
yathāgnim edhasy amṛtaṁ ca goṣu
bhuvy annam ambūdyamane ca vṛttim
yogair manuṣyā adhiyanti hi tvāṁ
guṇeṣu buddhyā kavayo vadanti
SYNONYMS
yathā—as; agnim—fire; edhasi—in wood; amṛtam—milk, which is like nectar; ca—and; goṣu—from cows; bhuvi—on the ground; annam—food grains; ambu—water; udyamane—in enterprise; ca—also; vṛttim—livelihood; yogaiḥ—by practice of bhakti-yoga; manuṣyāḥ—human beings; adhiyanti—achieve; hi—indeed; tvām—You; guṇeṣu—in the material modes of nature; buddhyā—by intelligence; kavayaḥ—great personalities; vadanti—say.
TRANSLATION
As one can derive fire from wood, milk from the milk bag of the cow, food grains and water from the land, and prosperity in one’s livelihood from industrial enterprises, so, by the practice of bhakti-yoga, even within this material world, one can achieve Your favor or intelligently approach You. Those who are pious all affirm this.
PURPORT
Although the Supreme Personality of Godhead is nirguṇa, not to be found within this material world, the entire material world is pervaded by Him, as stated in Bhagavad-gītā (mayā tatam idaṁ sarvam). The material world is nothing but an expansion of the Lord’s material energy, and the entire cosmic manifestation rests upon Him (mat-sthāni sarva-bhūtāni). Nonetheless, the Supreme Lord cannot be found here (na cāhaṁ teṣv avasthitaḥ). A devotee, however, can see the Supreme Personality of Godhead through the practice of bhakti-yoga. One ordinarily does not begin to practice bhakti-yoga unless he has practiced it in previous births. Moreover, one can begin bhakti-yoga only by the mercy of the spiritual master and Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. The seed of devotional service is obtainable by the mercy of guru, the spiritual master, and Kṛṣṇa, the Supreme Personality of Godhead.
Only by the practice of bhakti-yoga can one achieve the favor of the Supreme Personality of Godhead and see Him face to face (premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]). One cannot see the Lord by other methods, such as karma, jñāna or yoga. Under the direction of the spiritual master, one must cultivate bhakti-yoga (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]). Then, even within this material world, although the Lord is not visible, a devotee can see Him. This is confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]) and in Śrīmad-Bhāgavatam (bhaktyāham ekayā grāhyaḥ). Thus by devotional service one can achieve the favor of the Supreme Personality of Godhead, although He is not visible or understandable to materialistic persons.
In this verse, the cultivation of bhakti-yoga is compared to many material activities. By friction one can get fire from wood, by digging the earth one can get food grains and water, and by agitating the milk bag of the cow one can get nectarean milk. Milk is compared to nectar, which one can drink to become immortal. Of course, simply drinking milk will not make one immortal, but it can increase the duration of one’s life. In modern civilization, men do not think milk to be important, and therefore they do not live very long. Although in this age men can live up to one hundred years, their duration of life is reduced because they do not drink large quantities of milk. This is a sign of Kali-yuga. In Kali-yuga, instead of drinking milk, people prefer to slaughter an animal and eat its flesh. The Supreme Personality of Godhead, in His instructions of Bhagavad-gītā, advises go-rakṣya, which means cow protection. The cow should be protected, milk should be drawn from the cows, and this milk should be prepared in various ways. One should take ample milk, and thus one can prolong one’s life, develop his brain, execute devotional service, and ultimately attain the favor of the Supreme Personality of Godhead. As it is essential to get food grains and water by digging the earth, it is also essential to give protection to the cows and take nectarean milk from their milk bags.
The people of this age are inclined toward industrial enterprises for comfortable living, but they refuse to endeavor to execute devotional service, by which they can achieve the ultimate goal of life by returning home, back to Godhead. Unfortunately, as it is said, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. People without spiritual education do not know that the ultimate goal of life is to go back home, back to Godhead. Forgetting this aim of life, they are working very hard in disappointment and frustration (moghāśā mogha-karmāṇo mogha jñānā vicetasaḥ [Bg. 9.12]). The so-called vaiśyas—the industrialists or businessmen—are involved in big, big industrial enterprises, but they are not interested in food grains and milk. However, as indicated here, by digging for water, even in the desert, we can produce food grains; when we produce food grains and vegetables, we can give protection to the cows; while giving protection to the cows, we can draw from them abundant quantities of milk; and by getting enough milk and combining it with food grains and vegetables, we can prepare hundreds of nectarean foods. We can happily eat this food and thus avoid industrial enterprises and joblessness.
Agriculture and cow protection are the way to become sinless and thus be attracted to devotional service. Those who are sinful cannot be attracted by devotional service. As stated in Bhagavad-gītā (7.28):
yeṣāṁ tv anta-gataṁ pāpaṁ
janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā
bhajante māṁ dṛḍha-vratāḥ
“Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination.” The majority of people in this age of Kali are sinful, short-living, unfortunate and disturbed (mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]). For them, Caitanya Mahāprabhu has advised:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.”

CC Adi 9Text 46
aho eṣāṁ varaṁ janma
sarva-prāṇy-upajīvinām
su-janasyeva yeṣāṁ vai
vimukhā yānti nārthinaḥ
SYNONYMS
aho—oh, just see; eṣām—of these trees; varam—superior; janma—birth; sarva—all; prāṇi—living entities; upajīvinām—one who provides maintenance; su-janasya iva—like the great personalities; yeṣām—from whose; vai—certainly; vimukhāḥ—disappointed; yānti—goes away; na—never; arthinaḥ—one who is asking for something.
TRANSLATION
" 'Just see how these trees are maintaining every living entity! Their birth is successful. Their behavior is just like that of great personalities, for anyone who asks anything from a tree never goes away disappointed.' "
PURPORT
According to Vedic civilization, kṣatriyas are considered to be great personalities because if anyone goes to a kṣatriya king to ask for charity, the king will never refuse. The trees are compared to those noble kṣatriyas because everyone derives all kinds of benefits from them-some people take fruit, others take flowers, others take leaves, others take twigs, and others even cut the tree, and yet the tree gives to everyone without hesitation.
Unnecessarily cutting trees without consideration is another example of human debauchery. The paper industry cuts many hundreds and thousands of trees for its mills, and with the paper so much rubbish literature is published for the whimsical satisfaction of human society. Unfortunately, although these industrialists are now happy in this life by dint of their industrial development, they do not know that they will incur the responsibility for killing these living entities who are in the forms of trees.
This verse, quoted from Śrīmad-Bhāgavatam, was spoken by Lord Kṛṣṇa to His friends when He was taking rest underneath a tree after His pastime of stealing the clothes of the gopīs (vastra-haraṇa-līlā). By quoting this verse, Caitanya Mahāprabhu teaches us that we should be tolerant like trees and also beneficial like trees, which give everything to the needy persons who come underneath them. A needy person may derive many advantages from trees and also from many animals, but in modern civilization people have become so ungrateful that they exploit the trees and animals and kill them. These are some of the sinful activities of modern civilization.

 

Sb 3.22 Text 3
tat-trāṇāyāsṛjac cāsmān
doḥ-sahasrāt sahasra-pāt
hṛdayaṁ tasya hi brahma
kṣatram aṅgaṁ pracakṣate
SYNONYMS
tat-trāṇāya—for the protection of the brāhmaṇas; asṛjat—created; ca—and; asmān—us (kṣatriyas); doḥ-sahasrāt—from His thousand arms; sahasra-pāt—the thousand-legged Supreme Being (the universal form); hṛdayam—heart; tasya—His; hi—for; brahma—brāhmaṇas; kṣatram—the kṣatriyas; aṅgam—arms; pracakṣate—are spoken of.
TRANSLATION
For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.
PURPORT
Kṣatriyas are specifically meant to maintain the brāhmaṇas because if the brāhmaṇas are protected, then the head of civilization is protected. Brāhmaṇas are supposed to be the head of the social body; if the head is clear and has not gone mad, then everything is in proper position. The Lord is described thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The purport of this prayer is that the Lord specifically protects the brāhmaṇas and the cows, and then He protects all other members of society (jagad-dhitāya). It is His will that universal welfare work depends on the protection of cows and brāhmaṇas; thus brahminical culture and cow protection are the basic principles for human civilization. Kṣatriyas are especially meant to protect the brāhmaṇas, as is the supreme will of the Lord: go-brāhmaṇa-hitāya ca. As, within the body, the heart is a very important part, so the brāhmaṇas are also the important element in human society. The kṣatriyas are more like the whole body; even though the whole body is bigger than the heart, the heart is more important.