O Bharata, confirmed his power, telling him, ‘No one, O king, shall transcend thee.’  The divine Vishnu entered the body of that monarch in consequence of his penances.  For this reason, the entire universe offered divine worship unto Prithu, numbered among human gods.[175] O king, thy kingdom should always be protected by the aid of the science of chastisement.  Thou shouldst also, by careful observation made through the movements of thy spies, protect it in such a way that no one may be able to injure it.[176] All good acts, O king, lead to the good (of the monarch).  The conduct of a king should be regulated by his own intelligence, as also by the opportunities and means that may offer themselves.[177] What other cause is there in consequence of which the multitude live in obedience to one, save the divinity of the monarch?  At that time a golden lotus was born from Vishnu’s brow.  The goddess Sree was born of that lotus.  She became the spouse of Dharma of great intelligence upon Sree, O son of Pandu, Dharma begot Artha.  All the three, viz., Dharma, and Artha and Sree, were established in sovereignty.  A person upon the exhaustion of his merit, comes down from heaven to earth, and takes birth as a king conversant with the science of chastisement.  Such a person becomes endued with greatness and is really a portion of Vishnu on earth.  He becomes possessed of great intelligence and obtains superiority over others.  Established by the gods, no one transcends him.  It is for this reason that everybody acts in obedience to one, and it is for this that the world cannot command him.  Good acts, O king, lead to good.  It is for this that the multitude obey his words of command, though he belongs to the same world and is possessed of similar limbs.  He who once beheld Prithu’s amiable face became obedient to him.  Thenceforth he began to regard him as handsome, wealthy, and highly blessed.[178] In consequence of the might of his sceptre, the practice of morality and just behaviour became so visible on earth.  It is through that reason that the earth became overspread with virtue.’

“Thus, O Yudhishthira, the histories of all past events, the origin of the great Rishis, the holy waters, the planets and stars and asterisms, the duties in respect of the four modes of life, the four kinds of Homa, the characteristics of the four orders of men, and the four branches of learning, were all treated of in that work (of the Grandsire).  Whatever objects or things, O son of Pandu, there are on earth, were all included in that treatise of the Grandsire.  Histories and the Vedas and the science of Nyaya were all treated in it, as also penances, knowledge, abstention from injury in respect of all creatures, truth, falsehood, and high morality.  Worship of persons old in years, gifts, purity of behaviour, readiness for exertion, and compassion towards all creatures, were very fully described in it.  There is no doubt in this.  Since that time, O monarch, the learned have begun to say that there is no difference between a god and a king.  I have now told thee everything about the greatness of kings.  What other subject is there, O chief of the Bharatas, upon which I shall next have to discourse?”