If garbhādhāna-saṁskāra is not observed even in a Brāhmin family, he becomes immediately Śūdra. This is the statement of the śāstra. So nobody is observing garbhādhāna-saṁskāra. Therefore, according to śāstra, everyone is a Śūdra. Now because everyone is Śūdra, therefore he cannot be trained up as Brāhmin? No. He can be trained up. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. If that Śūdra or caṇḍāla can be turned into a devotee of Kṛṣṇa, hari-bhakti-parāyaṇaḥ, then under training he can become better than Brāhmin.
So these are the principles of the state to see. Therefore it is called cakāra rājyaṁ dharmeṇa. Dharmeṇa, to establish dharma. Cakāra rājyaṁ dharmeṇa. How? Pitṛ-paitāmaham. The king, Yudhiṣṭhira, Mahārāja Yudhiṣṭhira, his father, Pāṇḍu, his father, his father . . . this is the descendance. When Mahārāja Parīkṣit was born and his name-giving ceremony was going on, and all the learned Brāhmins, they predicted that this boy would be such . . . such-and-such powerful like such-and-such king, such-and-such munificent like such-and-such great . . . that description is there in the Śrīmad-Bhāgavatam. So Mahārāja Yudhiṣṭhira inquired whether this boy will be loving his prajā like his forefathers. That is the first inquiry.
Therefore to follow the tradition of the pitṛ-paitāmaham, forefathers . . . the kings . . . formerly all the kings, they were following the footsteps of their forefathers. Just like Mahārāja Parīkṣit, grandson of Mahārāja Yudhiṣṭhira, when he saw that one black man was trying to kill one cow, he immediately took his sword, and he said: "Do you think that because there is no Arjuna, no Yudhiṣṭhira, you shall do anything you like?" Forefathers; remembering forefathers. "Still I am there. I am his representative. You cannot do it." So forefathers.
So the monarchy, as soon as it become a personal property . . . the kings thought that, "This kingdom is mine. I can do whatever I like, and still, the kingdom is mine." Then the monarchy was failure. Then from the whole world, the monarchy is now wiped out. But the so-called democracy is no good. Because democracy means by votes. So the votes are given by the rascal śūdras. So what is the meaning of electing somebody if the vote-givers are also rascal and fool, and the vote-taker is a big food, big rascal, that's all? He manages something, somehow or other, to take the votes.
Therefore, you see, dacoit is going on. The government is there, and at night you are not secure. You have to take care of yourself, whether dacoits are coming or not. And they are coming. So what is the meaning of this government? If the dacoits are there, rogues are there, thieves are there, miscreants are there, so what is the meaning of government? No. At the present moment the government means that the same rogues and rascals come to become minister and take fat salary and sleep, and you take care of yourself. That is going on.
So it is not that kind of kingdom. Here it is said, cakāra rājyaṁ dharmeṇa. Cakāra rājyaṁ dharmeṇa pitṛ-paitāmahaṁ vibhuḥ. He was so great, powerful. According to the tradition of the pitṛ-paitāmaham, Mahārāja Yudhiṣṭhira, recognized by his uncle, recognized by Kṛṣṇa, took up the reigns of the government, and dharmeṇa, according to the . . . strictly to the śāstric principle, he ruled over. This is king.
So in the Bhāgavata you will find everything—politics, sociology, religion, culture, philosophy, science—everything you will find. It is not that simply dogmatic, something saying, some miracles. No, it is not like that. It is a great science, scientific. Therefore in the beginning it is said, nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Nigama. Nigama means the Vedic literature. Nigama. So the essence, the quintessence of Vedic literature, Śrīmad-Bhāgavatam . . . veda means knowledge, I have several times explained. So Veda contains all kinds of knowledge. Āyur-veda, the knowledge about medical science. Dhanur-veda, the military science. Āyur-veda, Dhanur-veda, Yajur-veda. Veda means knowledge.