In this new system first emerged the ideas of brahman and ksatra, or spiritual and temporal power, respectively. In order for the communal dharma to be achieved, the Brahmin had to correctly “instruct the others in their duties” and guide their spiritual practice; the Ksatriya, on the other hand, was invested with the “royal function” of maintaining obedience in accordance with dharma and thus ensuring that the proper practices were being executed. Given that the former decided on correct spiritual action while the later enforced it, an essential cooperation arose between the two in order to ensure the performance of dharma, and this cooperation formed “one of the fundamental elements in smriti’s theory of kingship”. This coincided with the development of the doctrine of the soul’s rebirth and potential release moksha from the cycle of continual rebirths known as samsara, thus devaluing the brazen action and heroism of the “Aryan Way” as exemplified by stories predating the Hindu epics, such as the story of Vidula in which the warrior is emotionally roused to fulfill his duties as a warrior in the face of unpleasant adversity . According to this new philosophy, rulers are to “accept and fulfill [their] duty without ever desiring that which does not have enduring worth,” in other words, by not attaching themselves to their actions and thinking of only the end result of their action. Enabling, and if necessary enforcing everyone to behave this way, “leads finally to escape from karma”  and thus achieves the spiritual goal of brahma, escape from the cycle of samsara. As mentioned above, the best examples of this kind of detached devotion to duty by a king are seen in the smriti epics of the Bhagavad Gita and the Ramayana. By the time of the composition of the "Mānava Dharmaśāstra", the divinity of the king had become well established. In "Manu" 7.4, the king is said to be made out of divine particles of several gods, including Yama, Indra, , and Kubera. This may be seen as closely related to the earlier belief that at his coronation, the king assumed various aspects of the gods. At "Manu" 7.8, it is stated that even an infant king must never be treated with disrespect, because he is in reality a god on earth.