Gentleman means he must be sober, learned and thoughtful. That is gentleman. But nowadays, gentleman is different—simply by dress. Dhīra and adhīra. So there are two classes of men, and the Gosvāmīs were very dear to both classes of men, dhīrādhīra. That is the sign of a saintly person, samatītya. Samatītya: they have no enemy. Ajāta-śatravaḥ. Even the adhīra, the saintly person considers as friend, and even a dhīra he considers friend. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). This is the dhīra.
So these saintly persons were also advising—Vyāsadeva, and vyāsādyaiḥ, not only Vyāsadeva; there were other big, big saintly person. The monarchy, as it is conceived in the Vedic civilization, that is not this monarchy. Just like we have got experience in the history, a monarch means get money and spend it for wine and woman. Not that kind of monarch. Monarchy means the king . . . the ideal monarchy—Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit—they were very much advanced in spiritual knowledge, in administrative knowledge, in economic development. Everything, perfectly they were educated, and they were being guided by saintly persons like vyāsādyaiḥ. Vyāsādyaiḥ. Mahārāja Rāmacandra was being guided by Vasiṣṭha. So the kings were guided by a committee of saintly person. Big, big learned, saintly person, brāhmins, they would give advice to the king. He is already learned. There was a case, Veṇa Mahārāja, the father of Pṛthu Mahārāja. He was very much upstart. Therefore the committee of the learned brāhmins and saintly person killed him. Because he was not hearing to the committee of the saintly person, brāhmins, he was killed, and his son, Mahārāja Pṛthu, was enthroned. There were many cases. If the king was an upstart, the brāhmins, they were so powerful, they did not require any weapon; simply by their words they will kill him.
So this monarchy is different. People now, they have taken to democracy. Democracy is also mentioned in the Śrīmad-Bhāgavatam, that in the Kali-yuga there will be no more monarchy or the kingdom ruled by the kṣatriyas, but amongst the people who will be tricky, some way or other get the votes of the people, he will be seated on the throne. That is stated. Some way or other. So therefore people are in trouble because so many rascals, they somehow or other manage to get some vote and become the president and minister and . . . so what they know? They do not know how to govern, how to bring peace in the country. But this monarchy, Mahārāja Yudhiṣṭhira, just see. Because for the sake of his personal interest so many people have been killed, he was sorry. Just see. Not that some way or other, you divide India: "Let me become Prime Minister, that's all." We have got political information that in India when it was . . . the proposal was for Partition, Gandhi was completely against this Partition. He said: "Better I will have no independence—still, I shall not allow the country to be divided." He was stubborn on this point. But he was absent, and in the meantime our the big prime minister signed it, agreed, Partition, because he wanted to be prime minister anyway, some way or other. "Let the country go to hell." This is politician, going on. Not . . .
Yudhiṣṭhira is not like that, "Let . . . somehow or other, let me become King. Let so many people were killed. Never mind." No. He was so sorry, so sorry that he could not be solaced even by the instruction of Kṛṣṇa and saintly person like Vyāsadeva. He was so sorry. Of course, he accepted, but personally he was so very, very sorry that, "So many people have been killed for me." But what could be done? It was Kṛṣṇa's desire. Kṛṣṇa comes—paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8), His two business. So He wanted to establish the kingdom of His representative. He wanted that "Mahārāja Yudhiṣṭhira is right representative. He should be enthroned on the kingdom of whole world."