As the mouse approached, the jackal addressed him, saying, “Listen, O mouse, may good befall you; hear what the mongoose has spoken here.” The jackal then recounted the mongoose’s words: “I will not eat the flesh of the deer; I do not desire such arrogance. Instead, I wish to eat the mouse—let this be approved by you.” Hearing this, the mouse, seized by fear, quickly darted into his hole for safety. Soon after, the wolf arrived, having bathed. The jackal greeted him, warning, “The lion is enraged; it will not be good for you.” He continued, “The lion comes here, leaving all terrified; do what you must next.” Encouraged by the jackal’s words, the wolf seized a portion of the deer’s flesh and departed. At that very moment, the mongoose arrived. In the forest, the jackal said to the mongoose, “Relying on their own strength, they have been defeated and gone elsewhere.” He then challenged the mongoose, “If you wish to eat the flesh, you must first give me single combat.” The jackal praised the mongoose, saying, “Since you have defeated the heroes, you are braver than they; I too am not able to fight you.” With these words, the mongoose departed. When all the others had left, the jackal, delighted with his own cleverness, ate the flesh alone, having acted according to his own counsel. Thus, by such means, one prospers happily, O King. The jackal’s actions illustrate these teachings: instill fear in the fearful, break the brave with gestures of respect; win over the greedy by giving wealth, and match equals or inferiors with strength. Thus, O King, this lesson has been told to you; now listen further to another teaching. If someone stands among enemies—whether he be son, friend, brother, father, or even teacher—a seeker of prosperity must slay him. An enemy may be killed by oath, by giving wealth, by poison or by deceit; never neglect an enemy in any way. If both parties are uncertain, the one who has faith prevails. Even a teacher who is arrogant, ignorant of right and wrong, and who has strayed from the path, deserves discipline. Even when angry, one should appear calm, speaking first with a smile; let no one perceive him as inflamed with rage, nor should he destroy another in anger. When about to strike, speak kindly; even while striking, O Bharata, speak kindly, as if grieving or weeping. One should reassure the other with words of comfort, righteousness, and practical sense; then, at the right moment, strike him when he has strayed from the path. Even if one has committed a terrible offense, if he stands by righteousness, his fault is covered, like a mountain hidden by dark clouds. If someone is destined for death, burn his house; employ the poor, atheists, and thieves in acts involving poison. By rising, offering a seat, or giving something, one may become a most trusted killer—sharp-fanged and deeply concealed. Be wary of those who seem unsuspecting, and be entirely cautious of the suspicious; even fear arising from the unsuspected can cut at the very root. Do not trust the untrustworthy, nor trust the trustworthy too much; for fear born of trust can cut even the roots. A well-appointed spy should be employed, whether for oneself or another; in foreign lands, employ heretics, ascetics, and the like. Let spies be sent to gardens, pleasure grounds, temples, taverns, streets, and all sacred fords; at crossroads, wells, mountains, forests, gatherings, and rivers—let them observe. Let him be exceedingly humble in speech, but sharp in heart; let him speak first with a smile, even when assigned a harsh task. Salutation with joined hands, oath, gentle words, bowing the head, touching the feet, and listening to requests—these are to be performed by one who seeks prosperity. A tree may be full of blossoms yet bear no fruit; or it may bear fruit but be hard to climb. It may be unripe yet appear ripe, and it never truly withers. In the pursuit of the three aims of life, there are three kinds of afflictions and consequences. The consequences that are auspicious should be understood, but afflictions ought to be avoided. Affliction arises for one who pursues dharma, and it is restrained by two means: for the greedy in pursuit of wealth, and for the excessively passionate in pursuit of desire. One whose mind is free from pride, who acts appropriately, who is conciliatory and without envy, who considers matters carefully and is pure in heart, should deliberate together with the twice-born. By whatever action, gentle or harsh, one who is capable should lift up their afflicted self and practice dharma. A person who does not ascend the tree of doubt does not see auspicious things; but if he ascends it and survives, he sees them. If someone’s intellect is overcome, he should be soothed with what has passed; the foolish with what is yet to come; and the wise with what is present. One who makes peace with an enemy and sleeps as if his task is accomplished, is like one who sleeps atop a tree and awakens only after falling. One should always strive to preserve secrecy in counsel, without envy; and protect one’s appearance, even when not watched by spies. A wise person should not deliberate at night, nor in the presence of others; nor at the top of a palace, on a stone, in a spacious place, or in solitude. One should deliberate only with trusted companions, who observe all around; and never allow a myna bird into the chamber of counsel. Whether parrots or mynas, or even children, fools, or the dull-witted, if they enter, they should be expelled; and deliberation should be held with righteous twice-born. Thus, O King, the jackal’s story and its teachings are revealed, offering wisdom for those who seek prosperity and righteousness.