Whether a person is wicked or virtuous, it is wise to carefully take refuge in them when needed; yet, once their character is recognized as wicked, one must remain cautious, never placing trust in them, but instead keeping a watchful eye over their conduct. When people arrive from distant lands, they should be honored, but only after their background has been discreetly investigated by spies, for just as enemies, fire, poison, serpents, and swords are each dangerous, so too can outsiders pose hidden threats. A discerning ruler must also recognize unfaithful and bad servants, employing spies as his eyes to observe and understand what happens within his realm. Among the people, those who act improperly, those unknown to each other, merchants clever in counsel, and physicians who practice for only a short time all warrant careful attention. Likewise, those who appear as ascetics, and those who can discern strength and weakness, should not be trusted without reserve; instead, trust should be given to those who are open and speak much, for their words reveal their hearts. The wise king discerns the attachments and aversions of his servants, and the virtues and faults of his people, so that both the good and the bad may be properly placed according to their nature. He should act in ways that inspire affection, and abandon those that cause aversion. By winning the people's love, the king secures their delight, and through their delight he attains prosperity. At this point, Puṣkara spoke, saying: A servant should carry out the king's command as a disciple does for his teacher, with deep respect for his lord. He must never disregard the king’s word, but should always speak what is agreeable and pleasing. If something unpleasant yet beneficial must be said, it should be spoken privately to the king. The servant should not take the king’s wealth unless ordered, nor neglect the honor due to the king. He must not act in ways unbefitting the king, nor use vulgar speech or gestures. The superintendent of the inner apartments should avoid association with those who are hostile. A servant must not become overly familiar, and must keep the king’s secrets, displaying skill and distinguishing himself before the king. Whatever secrets the king shares must never be revealed to the world. When ordered about something else, the servant should humbly ask, “What shall I do?” He should not enter a door unbidden, nor go where the king does not wish to be seen. Deceit, greed, slander, atheism, and baseness must be shunned. Frivolity, too, must be abandoned by those who serve the king; instead, they should unite themselves with learning, knowledge, and skill. A servant must always show respect to the king’s beloved ministers as if they were his own sons. He should not place his full trust in the king’s counselors, but act in ways that please the king, abandoning those who are disaffected and seeking his livelihood among those favored by the king. Without being asked, he should not speak; but in times of emergency, he may act as needed. When the king is pleased, the servant should be attentive to his words, and in private, remain free of suspicion. If the king inquires about his welfare and offers him a seat, the servant is emboldened by the king’s words and finds joy even in difficult matters. He accepts even small gifts with gratitude, remembering them in later conversations. Such is the conduct of one favored by the king; serving others should be avoided. Again, Puṣkara spoke: “I will describe the means of acquiring a fortress. A king should dwell in a fortified region, mostly inhabited by Vaiśyas and Śūdras, not easily accessible to outsiders. The region is best where there are some Brāhmaṇas, many workers of pure descent, devoted to service, and abundant water. It should be inaccessible to enemy armies, and free from wild beasts and thieves.” “There are six types of fortresses: of bows, earth, men, trees, water, or mountains. Among these, O Bhārgava, the mountain fortress is the best, being unassailable and powerful enough to break others. The finest fortress is one with a town, market, shrines, and other such places, equipped with machines and weapons, and well supplied with water.” Puṣkara then described the king’s protection: “The king must be guarded against poison. The fivefold antidote includes śirīṣa, mūtrapiṣṭa, and vipārddana, along with śatāvarī, chinnaruhā, viṣaghnī, taṇḍulīyaka, koṣātakī, kalhārī, brāhmī, and citrapaṭolikā. Also useful are mandukaparni, varahi, dhatri, ananda, unmadini, somaraji, vishaghna, and ratna.” Dwelling in a fortress adorned with auspicious signs, the king should worship the gods, protect the people, subdue the wicked, and ensure gifts are given. By taking what belongs to the gods, one earns only hell; thus, a king should build temples and be devoted to the worship of the gods. Temples must be protected, and deities established; images made of clay, wood, or brick are meritorious, but those made of brick and stone are even more so, and images of stone, gold, or gems are most meritorious. By building a temple for the gods, one attains both enjoyment and liberation. He who arranges spectacles, music, and gifts, and bathes the deity with oil, ghee, honey, milk, and the like, gains heaven. The king should honor and protect Brahmins, never taking food belonging to the twice-born. Whoever takes even a single piece of gold, a single cow, or even a finger's breadth of land belonging to a Brahmin, suffers in hell until the final dissolution. One should not hate the wicked, even if they are engaged in all sins, for nowhere is there a sin heavier than killing a Brahmin. Those who make the divine non-divine, or the non-divine divine, too, are gravely at fault. The tears of a Brahmin woman bring destruction to the family, the kingdom, and the people. A righteous king should protect virtuous women. A woman should be cheerful, skilled in household duties, with implements well arranged and not wasteful with her hands. To whomever her father gives her in marriage, she should always serve that husband faithfully.