When a woman is touched, she may shake her limbs and turn her body away, barely listening even to loving words, averting her face from the speaker. Among women who are desired, one who is indifferent is known by this sign: though she knows it is time to adorn herself, she does not do so. Yet at the mere sight of her beloved, she becomes delighted, but when looked at, she shyly turns her face away. Even as she pretends to look elsewhere, her restless eyes betray her, for she cannot fully turn away. In this manner, O Bhārgava, she reveals her own limbs and secrets, yet carefully conceals the part that is grasped. Upon seeing her beloved, she engages in playful gestures, embraces, and kisses; when spoken to, she responds honestly and openly. When touched, her limbs are thrilled, and she is covered with a sheen of sweat; O Rāma, she even asks for small gifts. When she receives even a little, she feels the greatest joy, and simply hearing her name praised brings her immense delight. She sends him fruits marked by her own hand, and with affection, she places upon her heart whatever he sends her. With embraces, she covers his body as if with nectar; when he sleeps, she too sleeps, and she is the first to awaken when he does. She touches his thighs with eagerness and awakens him from sleep, sometimes using kapittha powder and a garland of curd. Just as ghee becomes fragrant when mixed with milk and barley, so too does the preparation of food produce fragrance. For purification, sipping water, purgation, contemplation, cooking, awakening, and fumigation are prescribed, O Rāma, as well as perfuming—these eight acts are to be followed. Kapittha, bilva, mango, and karavīra leaves are used for these purposes. Whatever substance is purified with water is considered pure; in their absence, purity is achieved with musk water. Sarala, devadāru wood, camphor, kunda, bāla, kunduruka, guggulu, and śrīnivāsaka, along with sarja resin, form the twenty-one substances used for incense. Any number of these may be used as desired. Taking two of each, mixed with equal parts of sarja, and combined with nail, sesame cake, and honey, they produce a fragrant blend. For bathing, māsi, surā, and kuṣṭha are recommended. From these, any three may be chosen and mixed with musk to prepare a bath that increases love. Bathing with water scented like blue lotus, mixed with half the amount of valerian and musk, and oil, acquires the fragrance of saffron. When joined with half the amount of tagara, the scent becomes like jasmine flowers; with vakula flowers, it gains a similarly delightful aroma. By adding madder, tagara, colā, cinnamon bark, vyāghranakha, nakha, and gandhapatra, the perfumed oil becomes auspicious. Oil pressed from sesame seeds and infused with an abundance of blossoms certainly acquires fragrance. Cardamom, clove, kakkola, nutmeg, long pepper, and jātī leaves are each used as mouth perfumes. Camphor, saffron, musk, deer musk, hareṇuka, kakkola, cardamom, clove, and jātī fruit also serve this purpose. Cinnamon leaf, cyperus root, musta, creeper, kastūrikā, clove thorns, and the leaves and fruit of jātī are included as well. When these fragrant substances are placed in the mouth, they destroy diseases of the mouth. Areca nut, thoroughly washed with water from five kinds of leaves and perfumed with the ingredients for mouth fresheners, becomes a mouth perfume. Bitter toothsticks, soaked for three days in cow’s urine and prepared like areca nut, produce a fragrant breath. Equal portions of cinnamon and pathyā, combined with half their measure of śaśibhāga and equal to betel leaf, make a delightful mouth perfume. Thus, the king should always protect women, but never trust them completely, especially regarding their sons and mothers. Then Puṣkara spoke, saying: The ruler must ensure the protection of the prince, instructing him in the scriptures of dharma, artha, and kāma, as well as in the science of archery. He should have the prince learn the arts from trustworthy teachers, not from those who speak falsely or flatter, and should assign guardians under the pretext of bodily protection. The prince should not be allowed to associate with the angry, greedy, or arrogant, but one who is virtuous yet difficult to control should be bound with comforts. The disciplined prince should be appointed to all offices, and the king should avoid hunting, drinking, gambling, and all actions that could destroy the kingdom. He should also avoid sleeping during the day, aimless wandering, harsh speech, slander, cruel punishments, and the misuse of wealth. The destruction of fortifications, neglect of strongholds, misuse of wealth, and disorder are declared to bring about the ruin of prosperity. Giving at the wrong place or time, giving to an unworthy recipient, and giving for selfish reasons are corrupt acts, leading to unrighteous conduct. One should abandon desire, anger, intoxication, pride, greed, and arrogance; and after mastering one’s servants, strive to conquer the hearts of the citizens and the country people.