Mahārāja Yudhiṣṭhira ruled over the earth. Now, it is clearly stated, paridhyupāntām: "Up to the limit of the seas." That means all the seas—the Atlantic Ocean and the Pacific Ocean, the biggest oceans, the Indian Ocean. That means the whole world. Here is the proof, that formerly the emperors in Hastināpura, Mahārāja Yudhiṣṭhira, he ruled over the whole world. There was only one flag. That is also stated. Up to the time of Mahārāja Parīkṣit, there was no division. The whole world was Bhārata-varṣa, and the emperor of Hastināpura, they ruled over, paridhyupāntām.
Anujānuvartitaḥ. He was not alone. His brothers—Arjuna, Bhīma, Nakula, Sahadeva, great fighters, great commander-in-chiefs, generals—they were at his command. Anujānuvartitaḥ. Whatever Mahārāja Yudhiṣṭhira will order . . . otherwise, how could he manage such great empire? He had generals and commander-in-chief like Arjuna and Bhīma, indefatigable. Nobody could conquer Arjuna or Bhīma also. Mahārāja Yudhiṣṭhira, personally he did not fight. His brothers were sufficient to fight for himself, as in the Battlefield of Kurukṣetra. He was not fighting, but his brother, Arjuna and Bhīma, was fighting.
So, well-equipped, Mahārāja Yudhiṣṭhira, completely, scientifically. Vijñāna-vidhūta. Vijñāna means scientifically. Jñāna and vijñāna. Jñāna means ordinary knowledge, and vijñāna means practical knowledge. Just like in science, B.A.C., one has to pass the theoretical examination and practical examination. Without passing practical examination, theoretically you may know: hydrogen and oxygen makes water. No. In the laboratory you have to pass the examination, how to transform into water two gases, hydrogen and oxygen. This is vijñāna.
So he eradicated his ideas. He was thinking that he was wrong. So when everything was clearly explained by Bhīṣmadeva, vijñāna-vidhūta-vibhramaḥ, scientifically . . . sentiment . . . in the śāstras there is no question of sentiment. In the Vedic knowledge, everything is vijñāna-vidhūta-vibhramaḥ. Education means to purify the knowledge, because we are all born animals. Abodha-jāta. Abodha. Abodha means one who has no knowledge. The animals, children, they have no knowledge. Just like we see the behaviour of small children and household cats and dogs, their behaviour is almost the same, no distinction. Because in that stage everyone is abodha-jāta, born fools and rascals. But the animals, there is no chance of educating them, whereas human children, there is chance of educating them.
Therefore, in the human society there are educational institution. Children are sent there for education, and they become learned scholars later on. And if they are fortunate, by good education they become vijñāna-vidhūta-vibhramaḥ. Vijñāna-vidhūta-vibhramaḥ. By instruction of high personalities, mahājana . . . mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Bhīṣma is also one of the mahājana, great authority.
So this is the position of Mahārāja Yudhiṣṭhira, that completely being confident, completely being freed from all ignorance, then he sat on the throne. Just imagine what is the position of this monarch and these rascal so-called presidents. There . . . Sanātana Gosvāmī presented himself . . . Sanātana Gosvāmī and Rūpa Gosvāmī, he presented, they of them presented themself before Caitanya Mahāprabhu as nīca-jāti. Nīca. Nīca means lowest, lowest grade; jāti, born. But actually they were born of very high-grade brāhmaṇa family of Karnat but why they presented themself as nīca-jāti? Because, that is explained in Bhakti-ratnākara, that because their behaviour on account of mixing with the Muhammadan kings degraded, therefore they considered themself as jat.
That is confirmed by the śāstras. You may take birth in high brāhmaṇa family, but by association and culture if you become degraded, then you have to be designated as such degraded person. Not that you become degraded, at the same time, you keep yourself as brāhmaṇa. That is not possible. Yasya hi yal lakṣaṇaṁ syāt varṇābhivyañjakam (SB 7.11.35). In the śāstra it is said that there are symptoms, avarṇa. Just like in the Bhagavad-gītā you will find the symptoms, who is a brāhmaṇa. So these are the symptoms: satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). So if you don't find these symptoms, then how one can become brāhmaṇa? That is not possible.