The kṣatriyas, this king is allowed to collect tax because he is supposed to give all protection to the people. So therefore it is said, rājanya rakṣayā bhuvaḥ. Rājanya means the royal order stick to his principle, how to give protection to the people.
Similarly, vaiśyas tu vārtayā jīvet śūdras tu dvīja-sevayā: "Similarly, these mercantile, they should live on their trade, and those who are śūdra, those who are laborer class, they should serve all these three classes." That is the rules. Now:
- kṛṣi-vāṇijya-go-rakṣā
- kusīdaṁ tūryam ucyate
- vārtā catur-vidhā tatra
- vayaṁ go-vṛttayo 'niśam
- (SB 10.24.21)
"Now, according to scripture, we are vaiśya, and we should live not in the brahminical way or kṣatriya's way or śūdra's way, but we should live just like vaiśyas. And we are actually agriculturist, and we are actually protecting cows; therefore we are vaiśyas. Our duty is to stick to our . . . faithfully stick to our business, stick to our work. What is the use of worshiping this god or that god?"
- sattvaṁ rajas tama iti
- sthity-utpatti-anta-hetavaḥ
- rajasotpadyate viśvam
- anyonyaṁ vividhaṁ jagat
- (SB 10.24.22)
Now He is forwarding the atheistic theory of Kapila, sāṅkhya philosophy. Sāṅkhya philosophy. Sāṅkhya philosophy theory is that there is no controller, there is no God, but it is . . . the world is moving under nature's interaction. Just the modern scientist also say like that. The world . . . every action of this material world is being acted . . . just like sāṅkhya philosophy is based on this philosophy, that a man and woman is attracted and they have sex life, and the son is produced, and there is no other . . . no other reason for population. Simply a man wants a woman and a woman wants a man. That natural tendency is there, and when they combine together there is a birth of a child.
So this is a natural sequence. Sāṅkhya philosophy is based on this principle. They do not believe that above this, there is God. Nirīśa. Above this, there is God. There is God's control. Actually there is God. Sexual intercourse is not the cause of a child. According to Bhāgavata, that a living entity, before his death he is, by superior judgment, it is thought that "Where this living entity, where this particular man or dog or anything, he is dying, where it will be placed?"
So when that place is, I mean to say, sanctioned, the place is selected that, "This particular man should go in such-and-such body," then he is at once transferred to the semina. That small particle, spiritual particle, is transferred to the semina of the father, and the father injects the semina into the mother's womb, and it gets a particular type of body according to his karma. That is Bhāgavata's version. But the sāṅkhya philosophy, they say, because they have no idea that there is spiritual spark, they think simply that, simply the father and mother's or man and woman's sex life produces life.