O King, the wise counselor described the qualities and conduct befitting a ruler. “A king,” he said, “should be as skillful and striking in appearance as a peacock, unwavering in devotion like a loyal dog, and his speech should be as sweet as the song of a cuckoo. Ever vigilant like a crow, he must dwell in places unknown to others and be careful never to partake of food or rest upon a bed that has not first been examined for safety. He should not approach a woman unknown to him, nor board a boat with which he is unfamiliar, for the reckless king risks both his kingdom and his very life. Just as a calf, once nourished and grown, becomes fit for work, so too does a kingdom, well-supported and cared for, become capable of action and achievement. All actions in this world depend upon destiny and human effort; destiny is to be contemplated, but it is human effort that brings action to fruition. Pushkara, the sage, then explained: ‘What is called destiny is nothing but one’s own karma carried forward from a previous body. Therefore, wise men declare that human effort is supreme in this world. Even adverse destiny may be overcome by determined effort, though sometimes the fruits of past virtue come to one even without present striving. True success is born when human effort is joined with the wealth of destiny, just as crops yield fruit at the proper season through the union of timely rain and diligent farming. Thus, one should act according to dharma—neither slothful nor relying solely on fate. Every undertaking succeeds through skillful means: conciliation, gifts, sowing dissension, and punishment are the four principal strategies. But listen further—there are seven means: conciliation, gifts, dissension, punishment, deception, neglect, and illusion. Of these, conciliation is of two kinds: truthful and unceasing. Untruthful conciliation is used only to rebuke the wicked, but those of noble lineage, upright in conduct, steadfast in dharma, and self-controlled—even demons may be won over by truthful conciliation. Such is the benefit of right action. A wise king inspires hope among his own people by addressing their very fears, and by the same means divides those who are outsiders. Yet he must be wary of those who would sow discord among his kin. By calming his inner circle, he conquers the enemy. Of all means, giving is the highest; by generosity, a king enjoys both this world and the next, for there is no one who cannot be brought under control by gifts. Only the generous can break apart united foes, and what cannot be accomplished by conciliation, gifts, or dissension, may be achieved by rightful punishment and decisive action. Everything rests upon punishment; but if misapplied, punishment destroys all. A king who punishes the innocent or spares the guilty is himself undone. Without the upholding of punishment, gods, demons, serpents, men, siddhas, spirits, and birds would all transgress their proper bounds. Because he restrains the unrestrained and punishes even the unpunishable, the wise know the king as the very embodiment of Punishment. By his brilliance, the king is difficult to gaze upon, like the sun; by his pleasing appearance, he brings delight to the world, like the moon. Through his network of spies, he pervades the world like the wind; by suppressing faults, he becomes like the lord Vaivasvata. When he burns the wicked, he is as fire; when he gives gifts to the twice-born, he is the lord of wealth. By pouring forth streams of wealth, he is called Varuṇa among the gods; by sustaining the world with patience, he becomes like Parjanya, the rain-giver. Pushkara then explained the details of punishment, by which a king attains the highest goal. ‘Know the measures of fines and penalties: three barley grains equal one krishnala, and five krishnalas make one māṣa. Sixty krishnalas make half a karṣa, and a suvarṇa is sixteen māṣas. A niṣka is four suvarṇas, and ten niṣkas make a dharaṇa—these are the measures for copper, silver, and gold. There are gradations of penalties: the middle penalty is five, and the highest is a thousand. If a subject is robbed and reports, ‘I have been robbed,’ and the king restores his property, the thief is to be fined accordingly. But whoever speaks falsely or with contrary intent must pay three times the amount, as must those who give false testimony. A Brahmin is to be exiled for such offenses, but never deprived of food. One who misuses a deposit must be fined the full value, and the same applies to garments and similar items. Whoever destroys a deposit or claims what was not deposited is to be punished like a thief and must pay double the penalty. Even one who, out of ignorance, sells another’s property is liable, and even the blameless, if they knowingly act wrongly, deserve punishment like a thief. Whoever, having received payment for a craft, does not deliver the item is punishable. One who dismisses a servant before the agreed time is to be fined accordingly. If, after buying or selling, either party regrets the transaction, they may return or reclaim the goods within ten days; after that, no returns are allowed. If a girl is promised in marriage but not yet handed over, and the giver gives her again to another, he is to be fined two hundred by the king, and for repeated offense, the highest fine is imposed. Truthful intent and speech bring merit. A greedy seller who exploits others is to be fined six hundred, and a herdsman who, having received food and wages, does not fulfill his duties is also at fault. Thus, the wise counselor instructed the king in the art of rulership: to be vigilant, just, generous, and discerning, upholding order through righteous means and measured punishment, thereby ensuring the prosperity and harmony of the realm.