Here the important point is about monarchy. There are different types of government, of which monarchy is the most prominent style. Formerly everywhere, all over the world, the monarchy was prevalent. Even up to date some of the countries, they are maintaining monarchy, but only in name actually; the monarch has no power. So monarchy is good so long the king is as ideal as Bharata Mahārāja, Ṛṣabhadeva, Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit, Lord Rāmacandra. That is the perfect type of monarchy. We have description of Rāma-rājya. We have got the word nowadays. They sometimes use "Rāma-rājya party," but without Rāma. This is their policy. Where is that Rāma? When Lord Rāmacandra returned from the forest, His brother, Bharata, was ruling as a saintly person. But as soon as the eldest brother came back, he entreated that "Now You sit down on the throne." But He first of all tested what kind of people in generally there are in the Ayodhyā. So when He understood that all the citizens, they are strictly following the varṇāśrama-dharma, then He agreed to accept the throne.
So both ways. The king should be ideal, as here it is, paramahaṁsa. Mahānubhāvaḥ. So, and the prajā should be also strictly following varṇāśrama-dharma. Then this world will be happy. Otherwise it is not possible. Not one-sided. "The king is not good. Dethrone him. Kill him," and some rascals and fools in the name of democracy, they occupy the seat. What benefit will be there? The whole thing has to be changed, the prajās and the king. The advantage of democracy is there. By votes you can elect somebody as president. One has to follow the principle, monarch, one man on the head of the government. It may be a monarch or it may be a president—it doesn't matter—but there must be one chief executive officer on the head. That you cannot avoid. That is essential. Therefore if we do not have an ideal president or ideal king on the head, and the prajās also, the citizens, they do not follow the varṇāśrama, then there cannot be any peace.
The peace formula is given in the Bhagavad-gītā, that,
- bhoktāraṁ yajña-tapasāṁ
- sarva-loka-maheśvaram
- suhṛdaṁ sarva-bhūtānāṁ
- jñātvā māṁ śāntim ṛcchati
- (BG 5.29)
This is the peace formula. People should know that who is ultimately the proprietor. We are claiming the proprietorship of this land, but we are not proprietor actually. Actually the proprietor is Kṛṣṇa, the Supreme Personality of Godhead. He said, sarva-loka-maheśvaram (BG 5.29). Unfortunately we are claiming God's property as our own. That means we are thieves. There is United Nation to formulate peace of the world, but truly speaking, it is an assembly of thieves and rogues. How there can be peace? The people must be trained up to know who is the proprietor. If the United Nation immediately accepts that this whole planet is the property of God and we are simply sons of God—not only human being but also the animals, the trees, the plants . . . There are 8,400,000 different forms of living entities, and Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā (BG 14.4): "I am the seed-giving father." And we, all living entities, we are sons of the supreme proprietor. Let us enjoy the father's property without encroaching upon others' share. Īśāvāsyam idaṁ sarvam (ISO 1). Tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam (ISO 1).
But they will not accept it. They will artificially create some assembly of rogues and thief and pass resolution for fifty years, but no peace. They want to be united, but flags are increasing daily. We have seen in New York the flags are increasing. Actually, during Mahārāja Parīkṣit's time there was one flag only, and people were controlled by the Pāṇḍava king all over the world, and they were peaceful. During the Battle of Kurukṣetra, it was a family fight, so all the people of the world, they joined this side or that side. The Bhāratavarṣa means under the name of Bharata Mahārāja, who is mahānubhāvaḥ. He is not ordinary person. Bharataṁ parama-bhāgavatam bhagavat-jana-parāyaṇam. Bhagavat-jana. He is the follower of devotees, bhagavat-jana. Bhagavat-jana and hari-jana, the same thing. Hari means Bhagavān, and here it is stated, bhagavat-jana; and hari-jana, the same thing. But nowadays hari-jana means if somebody comes and presents himself as hari-jana, immediately we understand he must be a cāmāra or bhangi.