Bhishma said That best of all persons conversant with the Vedas, viz., Utatthya of Angirasa's family, discoursed gladly to Yuvanashva's son Mandhatri.

I shall now, O Yudhishthira, relate to you every thing that Utatthya, that foremost of all perscns conversant with the Vedas, had said to that king.

Utatthya said One becomes a king for advancing the cause of virtue and not for acting capriciously. Know this, O Mandhatri; the king is, indeed, the protector of the world.

If the king acts piously, he attains to the dignity of a god. If, however, he acts unrighteously, he sinks into hell.

All cri itures depends upon righteousness. Righteousness again depends upon the king. men That king, therefore, who maintains righteousness, is truly a king, that king who has a pious soul and posseses every kind of accomplishments is said to be an embodiment of virtue. If a king fails to punish iniquity, the god leave his palace and he incurs disreputation among men.

The endeavours of men who observe their own duties are always successful. Therefore all try to obey the injunctions of righteousness which yield prosperity.

When sin is not restrained righteousness disappears and unrighteousness multiplies itself.

When sin is not restrained, no one can, in view of the rights of property as sanctioned by the scriptures, say,-This thing is mine and this is not mine.

When sinfulness reigns rampant in the world, men cannot own and enjoy their own wives and animals and fields and houses.

When sin is not restrained the deities get no adorations, the Pitris no offerings in Shraddhas, and guests no hospitality.

When sinfulness is not restrained, the twice-born ones do not study the Vedas, or practise high vows, or perform sacrifices.

When sin is not restrained, the minds of men, O king, become weak and bewildered like those of persons wounded with weapons.

Looking on both the worlds, the Rishis made the king, that best of men, with a view that he should be righteousness incarnate on Earth.

He is called Rajan in whom righteousness predominates. That king, again, in whom there is no righteousness, is called a Vrishala.

Righteousness has another name, viz., Vrisha. He who weakens Vrisha passes by the name of Vrishala. A king should, therefore, further the cause of Righteousness.

All creatures prosper by the growth of righteousness and deteriorate with its decay. Righteousness, therefore, should never be suffered to decay.

Righteousness is called Dharma, because it helps the acquisition and preservation of wealth. The sages, O king, have declared that the Dharma restrains and limits all evils acts of men.

The Self-create created Dharma for the aggrandisement and growth of creatures. Therefore, a king should follow the dictates of Dharma for benefiting his people.

Therefore also, O foremost of kings' Dharma has been said to be the highest of all things. That best of men who governs his subjects righteously is called a king.

Disregarding lust and anger follow the dictates of righteousness. Of all things, O chief of Bharata's race, which secure the prosperity of kings, righteousness is the foremost.

Dharma, again, has originated from the Brahmana. Therefore, the Brahmana should always be adored. You, should, O Mandhatri, satisfy humbly the wishes of Brahmanas.

Neglecting to please Brahmanas the king brings danger on himself, for such neglect, he cannot acquire friends while his enemies multiply.

For entertaining malice out of folly towards the Brahmanas, the goddess of prosperity who had formerly lived with him became irate and deserted the Asura Vali the son of Virochana.

Deserting the Asura she went to Indra the king of gods. Seeing the goddess living with Purandara, Vali regretted idly.

This, O powerful one, is the outcome of malice and pride. Be you awakened, O Mandhatri, so that the goddess of prosperity ! may not in anger desert you.

The Shrutis say that unrighteousness beget a son named Pride upon the goddess of prosperity. This Pride, O king, brought ruin upon many among the gods and the Asuras.

Many royal sages were ruined for him. Do you, therefore, awaken, O king, He who can conquer him becomes a king. He, however, who suffers himself to be conquered by him, becomes a slave.

If, O Mandhatri, you wish to enjoy a life of perpetual happiness, live as a king should who does not indulge these two, viz., Pride and Unrighteousness.

Do not associate with him,—who is intoxicated with pride, who does not follow honesty, who scoffs at religion, who is insensate and negligent in paying homage to all of them even when united.

Keep yourself aloof from the company of ministers whom you have once punished and especially of women, as also from mountains and uneven lands and inaccessible forts and elephants and horses and reptiles. You should never wander in the night, and avoid stinginess, vanity, boastfulness, and anger.

You should never know unknown women, or the eunuchs, or those who are lewd, or those who are the wives of other men, or those who are unmarried.

When the king does not restrain vice, an intermixture of castes follows, and sinful Rakshasas, eunuchs, children destitute of limbs or possessed of thick tongues, and idiots, begin to take birth in even respectable families,

Therefore, the king should take particular care to act righteously for the behoof of his people.

If a king acts heedlessly, it produces a great evil. Unrighteousness multiplies causing an intermixture of castes.

Cold appears during the summer months, and disappears in its proper season. Drought and flood and pestilence attack the people.

Evil stars arise and dreadful comets appear on such occasions. Various other portents, presaging destruction of the kingdom, appear.

If the king does not take steps for his own safety and does not protect his subjects, the latter first meet with destruction which ultimately overtakes the king himself.

Two persons in unision take away the wealth of one, and many acting together rob the two. The virginity of maidens is destroyed. Such a state of things originate from the king's faults.

All rights of property are destroyed among men, when the king, forsaking righteousness, acts heedlessly.