In the ancient times, wise sages set forth guidance for kings, blending the practical with the profound. They spoke first of daily refinements: a delightful mouth perfume could be made by mixing equal portions of cinnamon and pathyā, with half their measure of śaśibhāga, and an amount equal to betel leaf. Such a preparation not only refreshed the breath but brought pleasure to the senses. Yet, the duties of a king extended far beyond such refinements. A ruler, they said, must always be vigilant in protecting the women of his realm, never placing full trust in them, especially when matters concerned their sons or mothers. In all things, caution was to be maintained. Puṣkara, the great sage, then advised: The protection of the prince is of utmost importance. The king must ensure the prince is instructed in the scriptures of dharma, artha, and kāma, and well-versed in the science of archery. The arts, too, should be learned, but only from trustworthy teachers—never from those who flatter or speak falsely. Guardians should be assigned to the prince under the pretext of bodily protection. The prince’s companions must be chosen carefully; he should not associate with the angry, the greedy, or the arrogant. Yet, if a virtuous person proves difficult to control, he should be gently bound by comforts. The disciplined prince should be appointed to positions of responsibility, while the king himself must avoid pursuits that lead to ruin: hunting, drinking, gambling, and all actions that threaten the kingdom’s stability. The king must also shun daytime sleep, aimless wandering, harsh words, slander, cruel punishments, and the misuse of wealth. The destruction of fortifications, neglect of strongholds, squandering of resources, and fostering disorder are all declared to be causes of prosperity’s downfall. Gifts must be given wisely—never at the wrong time or place, nor to the unworthy, nor out of selfish motives, for such acts lead to unrighteousness. A wise king abandons desire, anger, intoxication, pride, greed, and arrogance. After mastering his own household, he should win over the citizens and the people of the countryside. External enemies must be conquered first, then internal ones, and the three kinds of adversaries. Elders, relatives, and even those who are kin by association must be honored as before. Three kinds of friends are recognized: the friend of one’s father or grandfather, a companion, and a border chief—or even an enemy or an artificial friend, for these too may become allies in times of need. The kingdom itself rests upon seven limbs: the king, his ministers, the country, the fortress, the treasury, the army, and the ally. Of these, the king is the root and must be protected above all, for the kingdom’s very existence depends on him. Anyone who betrays these limbs must be dealt with—sometimes harshly, sometimes gently, as the situation demands. A king must never allow his servants to mock him, for servants who scorn their master destroy both his joy and his reputation. To win the hearts of his people, the king should cultivate generosity, speak with gentle warmth, and act to bring delight to his subjects. If he is slow to act, his work is destroyed; passion, arrogance, pride, enmity, and evil deeds will bring his efforts to ruin. When unpleasant things must be said, patience is praised. The king should keep his plans secret, for a ruler whose intentions are hidden is less likely to meet disaster. By observing appearances, gestures, movements, actions, speech, and even the subtle changes in eyes and face, what is hidden within can often be discerned. Yet, the king should not consult alone, nor deliberate with too many. He may seek counsel from many, but each piece of advice should be weighed separately, and ministers should not reveal confidential discussions among themselves. Trust is always to be found somewhere among men, but the final decision should rest with one wise advisor. A king who lacks discipline falls, while one who is disciplined gains his kingdom. He should study the three Vedas, learn the eternal science of punishment, the art of inquiry, the knowledge of wealth, and the means of livelihood. Only one who has conquered his own senses can truly govern his subjects. All gods and twice-born should be honored, and gifts to them—especially to the twice-born—are considered inexhaustible treasures. For a king, the highest good lies in never turning back in battle, protecting his people, and giving generously to the Brahmins. The welfare of the destitute, the helpless, the elderly, and widowed women must also be ensured. The established order of classes and stages of life must be upheld, and ascetics honored, though trust should be given only with discernment—even among ascetics. Trust must be rooted in the highest truth, and the king should weigh matters with the patience of a crane and act with the courage of a lion. At times, he must seize opportunities like a wolf, withdraw like a hare, and strike decisively like a boar. In appearance, he should be as skillful as a peacock; in devotion, steadfast as a dog; and in speech, as sweet as a cuckoo. Always, he must be as wary as a crow, dwell in unknown places, and never partake of food or rest in a bed that has not been carefully examined. He must not approach unknown women or board unfamiliar boats, for recklessness brings loss of both kingdom and life. Just as a calf, once nurtured, grows fit for work, so too does a well-supported kingdom become capable of great deeds. Every action relies on both destiny and human effort. Destiny is to be contemplated, but action is born of one’s own endeavor. Puṣkara explained further: what is called destiny is, in truth, the fruit of one’s own karma carried from a previous life. Thus, the wise declare that human effort is supreme. Even the most adverse destiny can be overcome by effort, though sometimes the fruits of past virtue may bring success even without present striving. In truth, human effort bears fruit when united with the wealth of destiny; both together shape a person’s fate. Just as crops yield fruit through the union of timely rain and labor, so too must one act in accordance with duty, neither lazily nor relying solely on fate. All undertakings succeed through various means—conciliation, generosity, sowing dissension, and punishment—these four, when applied wisely, lead to success in all endeavors.