From five years old, if a child is trained to call all woman as "Mother," naturally his culture is different. Because he has learned to call all woman as "Mother"; he has no other idea. A small child, any woman comes before him, he knows, "(S)He is my mother." So this was the practice. That is not only religiously, but morally it is so good, to look upon all woman as mother. That is the system. Still in India, any unknown woman who has no introduction with you, (s)he is addressed "Mātājī." Address her. She may be just like daughter or granddaughter, but one would address, as a respect to the woman, as "Mother," "Mātājī." This is Indian system. Now some rascals have introduced "Bhaginījī," "Sister." But that is not śāstric. In the śāstra, all the woman except one's wife should be addressed as "Mother."
That is the instruction by Cāṇakya Paṇḍita, a great politician moralist. He says that, "Who is learned scholar?" He was himself very learned scholar, but he is giving definition of learned scholar. What is that? Mātṛvat para-dāreṣu: "Anyone who sees all woman . . ." Para-dāreṣu. Para-dāra means other's wife. Para-dāreṣu. Mātṛvat. Not his own wife, but other's wife. So except one has got one wife, and all others, others' wife. So mātṛvat para-dāreṣu, to treat and see others' wife as mother. Mātṛvat para-dāreṣu. Para-dravyeṣu loṣṭravat: "And others' property as garbage in the street." As nobody is interested in the garbage on the street, similarly, if one is not interested in anyone's property . . . it may be insignificant thing, but one cannot touch it. Tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam (ISO 1). This is the Upaniṣad, Īśopaniṣad, Vedic injunction. (aside) Go to the wall. Mā gṛdhaḥ kasya svid dhanam: "Don't touch any others' property." Tena tyaktena bhuñjīthāḥ: "Whatever is given by Kṛṣṇa, God, as His prasādam, you accept it. That you can enjoy. Don't touch anything." So similarly, a person should be so nicely trained up that the one wife with religious . . . by performing religious ceremony is given to him, he should be satisfied with her, not to see other women, adulteration. This is Kali-yuga. This is Kali-yuga. Now this adulteration, prostitution, is common affair, common affair. Nobody sees other's wife as his mother. Nobody. And neither the woman sees other's husband as father. No.
So Mahārāja Parīkṣit, when he saw that the principles of Kali-yuga—meaning adulteration, prostitution, animal-killing, drinking, intoxication, gambling—these things are coming gradually . . . because the age Kali-yuga, this is Kali-yuga. Just like before winter there is some wind, very cold. One can understand, "Now winter is approaching." So of course, you cannot stop winter, but you be careful so that you may not catch cold, coughing. You dress yourself nicely, have warm cloth. You cannot . . . it is no use fighting with the seasonal changes. That is not possible. Just like it is raining. It is no use to fight with the cloud and rain, stop it. That is not possible. But you can take raincoat, umbrella, so that you may not be affected. That is your business. So Kali-yuga has entered. Kali-yuga has entered all over the world. Not now; five thousand years ago, during the time of Mahārāja Parīkṣit. Gradually, people are degrading, only on these principles: illicit sex, animal slaughter, intoxication and gambling. These are the four pillars of the platform of Kali.
So Mahārāja Parīkṣit, when . . . that means five thousand years ago, all over the world these things were unknown. You won't find in history these things. So as king, he has to punish the debauchers, the rogues, the thieves. So immediately he become alert. He said, niśamya vārtām anatipriyām, when he got news. So although no enemy is there attacking, but Kali is attacking. Kali's attacking. Kaliṁ praviṣṭaṁ nija-cakravartite. Praviṣṭam. Kali has already entered in his own jurisdiction, cakravartī. The cakra, cakra means circle, and vartī means remaining in the center. So a king is supposed . . . a king or the spiritual master or the head is supposed to be the center of a circle. So his kingdom is supposed to be the circle. He is the center. Nija-cakravartite, within his jurisdiction, within the circle. Kaliṁ praviṣṭam, niśamya. As soon as he heard, he became alert to punish.
That is responsible king. Not that, "They want to drink, and we can levy tax for drinking." Because by, I mean to say, encouraging people drinking . . . that we see in India now. Gandhi started his movement on this basis. Nobody could drink even tea. At least amongst his associates, nobody could drink even tea. No cigarette. Gandhi was very strict. And of course, he could not prohibit, but he was also against illicit sex, drinking, gambling. But he prohibited. He introduced prohibition in so many states. But now government is encouraging. Government is giving license, "Yes, openly you can drink." Kali's influence. Meat-eating. In India, at least, we never saw big signboard in a beef shop. In upper country, even there was . . . always there are meat-eaters. So the meat shop is kept out of the vision of public. I mean to say, privately one could purchase, and if one was accustomed to eat meat, he could not get the chance daily. Because in the family, no Hindu family will allow meat-eating or fish-eating. No. In our childhood we have seen, our family also. If one wanted to eat meat, then he would do it hundred miles away, secretly. Nobody will know. Or he will go to some rascal hotel. That was the system. Now they are keeping chickens, everyone's roof. This is the advancement, Kali's advancement.