So this kṣatriya, this Mahārāja Yudhiṣṭhira, they also kṣatriyas. So when they were going to see Bhīṣmadeva, they were going there in royal style, with chariots, with horse, and decorated with golden ornaments, and the brahmins, Vyāsadeva and other. All the kṣatriyas, kings, would be always accompanied by hordes of brahmins. As soon as they required any instruction, immediately consult the brāhmaṇas, and they gave good advice: "Do like this." This is the business of the brāhmaṇa. And the kings, they would not do anything without consulting. Don't think that because there was monarchy, they were all autocrat. No. If the brāhmaṇas would not agree, then they won't do. The brāhmaṇas' community, all saintly persons and learned scholars, brāhmaṇas . . . there was a committee, and the king would take their advice how to manipulate the political affairs or administration, and they would consult standard books.
Just like nowadays the rascals, every day they are changing some law. Somebody told me . . . where? In Africa, every week there is change of the cabinet. Every week. Means so full of rascals. So one rascal will fight with another rascal. So there is no stability of government. All these rascals, politician—they are trying to occupy the post, "I shall become president. I shall become secretary. And then I shall exploit the state like anything." This is the motive. Their manifestation, that "I am going to give you heaven. If you select me president, then I shall give you heaven within three minutes." (laughter)
So these promises, they simply promise. Actually, there is nothing. But king was very responsible, as we are discussing. Now, Mahārāja Yudhiṣṭhira was thinking of the women: "Now their husbands and their sons or their fathers, so many have died. Now how to take care of them?" He was perplexed. So responsible, for children, for the brāhmaṇas, those who are helpless. Women, children, brāhmaṇa and old men and cows, they must be taken first care. That was the king's duty. Children. And who is taking care of the children? Who is taking care of the women? And who is taking care of the brāhmaṇas? There is no brāhmaṇa. Even there are some brāhmaṇas—we are creating now—who is taking care of us?
It was the duty of the government to see to this Kṛṣṇa consciousness movement, "Oh, such an important movement is going on? Our first attention should be how this movement can go on." So nice character, so nice behavior, so nice knowledge, so nice consciousness of God, so pure, and the government has no attention. They are thinking it is something sentimental. And all the politicians, going to the brothel and drinking and dancing naked, they are all first-class men. This is the position of the society. No care for the living entities who are very important. Just like in this verse, vipra. Mahārāja Yudhiṣṭhira is always accompanied by brāhmaṇas. Without brahminical culture, what is the value of the society? There is no value. It is animal society.
Therefore Bhagavad-gītā recommends, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Here you cannot find all one class of men. That is not possible. There is those rascals who are trying to have a classless society, no class, all one. That is rascaldom. That is not possible. There must be classes. That is scientific. Why? Because this material nature is being conducted under three modes: first class, second class, third class. Goodness, passion and ignorance. So how you can make classless society? There must be divisions. There must be classes, color, colorful.
So it has to be scientifically arranged, how all classes can cooperate for one purpose and they develop very nicely in Kṛṣṇa consciousness. Therefore Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Mayā sṛṣṭam means anything created by God, you cannot nullify it, you cannot reject it. That is not possible. You have to accept it and possibly utilize it. Therefore devotees, they take it for granted, even there is distressed condition of life, they take it that, "It is created by God. I am now in distress. It is creation of God. So why shall I hate it? Let me tolerate. Let me undergo this distressed condition of life."
Just like suppose you are suffering from cough. Now there has been some hygienic law disregarded, so I have caught cold and cough. So why shall I deride upon it? It must be created either, you say, by bodily nature or by God. So, so long it is there, let me suffer patiently. It has come; it will go. That is instruction in the Bhagavad-gītā: āgamāpāyinaḥ anityāḥ. Distressed condition, or happiness also, so-called happiness . . . here there is no happiness; everything is distressed condition. But we are so fool that we consider distressed condition as happiness. This is called māyā, distressed condition as happiness.
For example, suppose you have to go to see a friend, and nowadays, friend or anything, not less than ten miles. So you have to go ten miles, and then see your friend, and then do your work. So I am taking the trouble of going ten miles to see a friend or thirty miles to see a medical practitioner, but I am very much proud of my car, that I have got a car. I don't consider that although I have got car, still, I have to waste so much time—I have to take so much trouble. And there is every possibility of accidents. So many calamities are awaiting me. But we think that, "Now we have discovered this horseless carriage, we are advanced." Similarly, if you study every item, you will find that although you have created by the modern scientific advancement a little comfort of life, side by side we have created many discomforts. That we do not find.