In this Kali-yuga everything is topsy-turvied. The Vedic way of life . . . for living condition, we require to eat, we require to take bath, we require to sleep, we require to have sex also. Everything must be in regulative principle. Because human life means regulative principle. Unfortunately, the human life has become irregulated than the animal. This aśana, pāna, vāsaḥ and snāna, and sexual intercourse, there is, at the present moment, there is no regulative principle. The Vedic principle is early in the morning one must take bathing, then worship the Deity, read Vedic literature, mantra, then offer foodstuff to the Deity, then take prasādam. Everything is regulative principle. And it is the duty of the government to see that these regulative principles are being observed by the citizen. This is government. The Vedic system, these brāhmaṇa, the topmost class of the human society, their business is to study the Vedas, paṭhana pāṭhana yajana yājana dāna pratigraha. Ideal character, very learned. Still in India . . . now it is formality, a brāhmaṇa is called paṇḍitajī. Paṇḍita means very learned. Without being very learned scholar, one cannot become brāhmaṇa or Vaiṣṇava. Vaiṣṇava is farther above the brāhmaṇa. Brāhmaṇa vis the preliminary qualification for becoming a Vaiṣṇava later on.
So how this principle should be observed? Just like government, still they regulate. In your country there are so many regulative principles. Just in the shop, foodstuff or fruits, they should not be too old or rotten. The inspector is there. If there is not to the standard, they are thrown away. Similarly, not only . . . only these stores and shopkeepers, but even in household affairs, there should be government inspection. That is stated in the śāstra. Whether a man who is professing to become a brahmin, whether he is following strictly the brahminical rules and regulations, satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Similarly, kṣatriyas, whether he is powerful, he is brave, he has got forwardness to fight. When there is fight he does not go back, and whether he is making charity. The kṣatriya qualifications also there. And similarly, the vaiśya qualification, kṛṣi-go-rakṣya-vāṇijyam (BG 18.44): whether one who is professing to become vaiśya, whether he is making agricultural attempt, giving protection to the cows and making trade. And śūdra-karma, paricaryātmakam. Śūdra's business is to serve these higher class: brāhmaṇa, kṣatriya, vaiśya, śūdra. Śūdra cannot live independently. That is śūdra.
Nowadays the education is that nobody can live independently. Higher education means if he does not get a suitable service, then it is useless. Nobody. The education means nobody can live independently. One takes titles in education degrees, "agriculturist." But he does not go to the field actually to act as agriculturist, kṛṣāṇa. No. He is finding some job in some school, college, how to teach agriculture. Nobody goes to the land practical, how to plow the land, how to produce food grains. Simply theoretical knowledge. "I am teaching you; you are teaching," that's all. This is going on. No independence.
So why this has happened? Because here it is said, kiṁ kṣatra-bandhūn. Kṣatriya, the administrator class, the government. So in Kali-yuga they will take charge of the administration or government, but they are not real kṣatriya. They are less than śūdra. So how the government will be nice? Therefore it is lamentable, that those who are not kṣatriyas, they are taking the position of government officers. And further it is explained in the Śrīmad-Bhāgavatam, Twelfth Canto, kriyā hīnā . . . they are not following the rules and regulation of kṣatriya or brāhmaṇa. Still they are claiming to become brāhmaṇa, kṣatriya or vaiśya. And there is a mercantile class nowadays, interested in business, but business is one of the item of the vaiśya. The first business is to become agriculturist. Vaiśya. Vaiśya class, they are meant for making arrangement for our eating. That is also required. Kṣatriya is meant for give us protection, and the brāhmaṇa means to give us the ideal life, what is the goal of life, and śūdras, they cannot do anything of these . . . therefore they are śūdra.