Puṣkara spoke, addressing Bhārgava, and began to describe the principles by which a wise king should secure and govern his realm. “I will explain,” he said, “the acquisition and nature of fortresses, for a king ought to reside in a fortified region—one that is mostly inhabited by Vaiśyas and Śūdras, and not easily accessible to outsiders. Such a region is best when it contains a few Brāhmaṇas and many workers, all of pure descent, devoted to service, and blessed with abundant water. It should be a place where enemy armies cannot easily reach, and it must be free from wild beasts and thieves. Among the six kinds of fortresses—those of bows, earth, men, trees, water, and mountains—a powerful king should choose one and make it his seat. Of all these, O Bhārgava, the mountain fortress is supreme: it is unassailable and can withstand the might of others. The finest fortress is one that shelters a town, a market, shrines, and other such places, equipped with defensive machines and weapons, and supplied well with water. Now, let me speak of the king’s protection. The king must be safeguarded against poison, and for this, a fivefold antidote is prescribed: śirīṣa, mūtrapiṣṭa, and vipārddana. To these are added śatāvarī, chinnaruhā, viṣaghnī, taṇḍulīyaka, koṣātakī, kalhārī, brāhmī, and citrapaṭolikā. Also beneficial are mandukaparni, varāhī, dhātrī, ānanda, unmādinī, somarāji, viṣaghna, and ratna. Dwelling in a fortress marked by auspicious signs, the king should worship the gods, protect his people, subdue the wicked, and ensure that gifts are given. He must never appropriate what belongs to the gods, for such a one is destined for hell. Instead, a king should build temples and be devoted to the worship of the deities. Temples must be guarded, and the deities established within; images made of clay, wood, or brick are meritorious, but those fashioned from brick and stone are even more so, and those of stone, gold, or gems bring the highest merit. By building a temple for the gods, one attains both enjoyment in this world and liberation beyond. Arranging spectacles, music, and offerings, and bathing the deity with oil, ghee, honey, milk, and similar substances leads one to heaven. The king should honor and protect Brāhmaṇas, and never consume 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 them will dwell in hell until the world’s dissolution. Even if people are wicked and sinful, one should not hate them. There is no sin heavier than killing a Brāhmaṇa. Those who confuse the divine and the non-divine bring ruin. A weeping Brāhmaṇa woman destroys her family, the kingdom, and the people. Therefore, a righteous king must protect virtuous women. A woman should be cheerful, skilled in household duties, keep her implements well-arranged, and not be wasteful. She should always serve the husband whom her father has given her. If her husband passes away, a woman who remains chaste attains heaven; she should not seek pleasure in another’s house, nor be quarrelsome. When her husband is away, she should avoid adornment, devote herself to worshipping the deities, and remain intent on her husband’s welfare. She may wear a simple ornament for auspiciousness. A woman who follows her husband into the fire attains heaven as well. In the household, one should worship Śrī and keep the home clean. On the twelfth day of Kārtika, a cow with a calf should be given to Viṣṇu; on the seventh day of the bright fortnight in Mārgaśīrṣa, the Sun should be worshipped. Puṣkara continued, “The king should appoint a headman for each village, a chief over ten villages, another over a hundred, and a lord over the district. Their enjoyment and distribution of wealth must be according to their deeds, and their conduct should always be examined. When faults arise in a village, the village head should resolve them; if he cannot, he must report to the leader of ten households. This leader should then act appropriately. The king receives wealth and dues from the district, ensuring its protection. The wealthy achieve righteousness and enjoy their desires, for without resources, actions cease—just as rivers dry up in summer. There is no difference in the world between one who has fallen and one who is destitute; people neither accept from the fallen nor receive gifts from the poor. A king who oppresses his realm will dwell long in hell. Of what use are sacrifices or austerities to a king whose subjects are unprotected? For him whose subjects are well protected, heaven is as his own home; but for the one whose subjects are neglected, his palace becomes hell. The king partakes of a sixth share of both the good and evil deeds of his subjects. Through protection, righteousness is gained; through negligence, sin accrues. A fortunate woman, like a courtesan, is vulnerable to the king, his favorites, and thieves. If a treasure is found, the best among the twice-born should take it accordingly. A portion—a fourth, an eighth, or a sixteenth—should be given, according to caste, and the treasure bestowed righteously on a worthy recipient. One who speaks falsely about a claim is to be fined an eighth part of the wealth. If the owner of lost property is not found, the king should keep it for three years. Should the owner claim it within that time, he should receive it; after three years, the king may take it. The claimant must declare, ‘This is mine,’ with proper justification. If the owner presents the correct form and count, he deserves the property. The king must protect property belonging to minors and heirs until they are able to claim it themselves. Thus, Puṣkara instructed, revealing the duties and responsibilities of a righteous king, the protection of his people, and the ways to secure both prosperity in this world and merit for the next.