The wise text lays out the sacred duties of a king, beginning with his responsibility to protect those who cannot safeguard themselves. Until a young boy reaches maturity or passes through childhood, the king must serve as guardian over his property, as well as that of those without family. Likewise, the king’s care extends to devoted wives, widows, and women without protectors; should their relatives attempt to seize their property during their lifetimes, the righteous king is to punish such offenders with the penalty for theft. If thieves steal their goods, the king himself must see to their restoration. Should those responsible for guarding against theft fail in their duty, even the king may recover the stolen property from them. And if anyone lays a false claim to stolen goods, that person must be expelled and punished. The king must not accept into his own house anything stolen by household thieves. Yet, from the goods of his realm, he is to collect a twentieth part from twice-born men. The king, keeping mindful of the tolls from foreign lands—which reveal both loss and expenditure—should set the tolls so that merchants may still gain profit, taking a twentieth part of their earnings, or more if penalties are due. However, from women and ascetics, he must not exact any crossing toll. If property is lost at a crossing due to the fault of servants, those servants must make restitution. Of grain still in the husk, the king should take a sixth part, and of pulses, an eighth. He is also to take an appropriate share of forest produce, according to place and season; from cattle and gold, he may collect a fifth or a sixth part. From perfumes, medicinal herbs, juices, various vessels, and all items made of stone, as well as leaves, vegetables, grasses, bamboo, flutes, and leather, the king is to take a sixth part. The same applies to wooden vessels, honey, meat, and mustard. Yet, even in the gravest need, the king must never tax Brahmins. If a learned Brahmin suffers hunger within his domain, the kingdom itself declines, struck by disease, famine, and calamity. Knowing this, the king should provide for the Brahmin’s livelihood, protecting him as a father protects his own son. One who is thus protected and practices righteousness daily brings increase to the king’s life, wealth, and kingdom. Artisans, too, should serve the king, each performing their craft for him once a month. At this point, Puṣkara spoke, turning to the concerns of the inner palace and the duties that support the aims of life. Among these, he said, the king must ensure mutual protection and service among the women of the palace. Righteousness is the root, wealth the trunk, and the fruits of action are great indeed; in this tree of the three aims, protection allows one to partake of the fruit. Women, O Rāma, are subject to desire, and for that reason, the collection of jewels is important. The king who wishes to enjoy his realm should serve the women, but without excess. A wicked woman, on the other hand, acts wrongly: she rejects friendly speech, aligns herself with enemies, and is proud and arrogant. When kissed, she wipes her face; she does not value the food given to her, sleeps early and late, and is slow to rise. When touched, she recoils, barely listens to words—even loving ones—and turns her face away. Among women who are desired, the indifferent one is recognized by her lack of adornment, even when the time calls for it. At the mere sight of her beloved, she is delighted, but when looked at, she turns away. While being observed, she casts restless glances, but cannot fully avert her gaze. In these ways, O Bhārgava, she reveals her limbs and secrets, yet carefully conceals what is grasped. When she sees her beloved, she engages in playful gestures, embraces, and kisses, and answers his words truthfully. When touched, her body thrills and she is covered with sweat; she eagerly asks for small gifts. Even a little gift brings her great joy, and hearing her name praised fills her with delight. She sends fruits marked by her own hand, and holds his gifts close to her heart. She embraces him as if anointing him with nectar; she sleeps when he sleeps, and wakes as he wakes. She touches his thighs and rouses him from slumber, using kapittha powder and garlands of curd as well. Just as ghee becomes fragrant when mixed with milk and barley, so does food become fragrant through proper preparation. Purification, sipping water, purgation, contemplation, cooking, awakening, fumigation, and perfuming—these eight acts are prescribed for sanctity. For perfuming, kapittha, bilva, mango, and karavīra leaves are used. Whatever is purified with water is considered pure; in the absence of water, musk water bestows purity. Sarala and devadāru wood, camphor with kunda, bāla, kunduruka, guggulu, and śrīnivāsaka, along with sarja resin, make up a group of twenty-one incense substances. Any number from these may be used as desired. Two of each, mixed with equal parts sarja, combined with nail, sesame cake, and honey, create the proper blend. Māsi, surā, and kuṣṭha are prescribed for bathing. From these, any three may be chosen and mixed with musk for a bath that increases love and delight. Thus, the scripture weaves together the king’s duties of protection and justice, the nuances of palace life, the understanding of women’s nature, and the sacred rituals of fragrance and purification—guiding the king to uphold righteousness, prosperity, and happiness in his realm.