In the ancient days, wise sages gathered to discuss the intricate art of kingship, and the knowledge of planetary influences, omens, and strategies was imparted for the benefit of rulers and their kingdoms. It was said that, for Saturn, eleven auspicious times are suitable for undertaking any action. However, a man should refrain from proceeding when the ascendant at birth is positioned in Indra’s bow or is directly facing, for these moments are not favorable. When the signs and omens are auspicious, one should set out, remembering Hari, the Lord, to ensure victory. The sage promised to explain, at the end of his discourse on circles, the special protections a king should undertake. He described the seven limbs of a kingdom: the lord himself, his minister, the fortress, the treasury, the means of punishment, the friend, and the territory—all essential for the kingdom’s stability. Any obstacles to these seven limbs must be destroyed, and the king should always seek growth in all circles of influence. The sage then explained the structure of these circles. One’s own circle is the first, and neighboring rulers are its enemies, along with the enemies of those rulers. The ally who has joined the king is known as the friend, followed by the friend of the enemy, then the friend of the friend, and then the enemy of the friend of the friend. This hierarchy had been explained before, but now the sage added that after these comes the rear-grasper, and then the one called the outcry. After that comes another, known as the essence of the outcry. For one who desires conquest, whether joined with an enemy or freed from one, these categories are relevant. Yet, even here, certainty cannot be declared. The one who can restrain or favor is called the neutral. The one who can restrain or favor all is the indifferent, the powerful lord of the earth. In truth, no one is an enemy or friend merely for enmity or friendship’s sake; the circle described consists of twelve kings. Within this circle, three kinds of enemies are recognized: those born of family, immediate enemies, and artificial ones. The familial enemy is considered the most difficult to deal with. Even the immediate enemy is regarded as artificial; the rear-grasper is an enemy, as are the friends of the enemy. The rear-grasper and one’s own should be pacified by suitable means, and the destruction of the enemy through the help of a friend is praised by the ancients. A friend may become an enemy due to proximity; thus, one who wishes to conquer an enemy should, if able, sever ties by his own effort. Even if his power increases, he need not fear enemies, so that people do not become anxious and trust may be established. Then Puṣkara spoke, saying, “I have explained the methods of conciliation and division, as well as giving and punishment. Punishment has been described for one’s own land; now I will explain punishment in foreign lands.” Punishment, he said, is of two kinds: open and secret. Secret punishment includes plundering, destruction of villages, destruction of crops, and setting fires. Open punishment involves poison, fire, killing by various agents, and also the defilement of the virtuous and water sources. Having explained punishment, Puṣkara turned to neglect. He said, “When a king thinks in battle, ‘There is no conflict for me,’ and if harm or loss results, it can also occur through alliance. Sometimes, the position gained by conciliation or giving causes a loss of wealth. If division or punishment brings harm, then one should resort to neglect, thinking, ‘He cannot cause me any trouble.’ Nor can I harm him; in that case, neglect is the best course. But if the enemy is insulted and harmed, the king should take action against him.” Puṣkara then promised to explain the method of deception. This involves causing agitation through omens and falsehoods, disturbing the enemy, especially one who is encamped. For example, a large bird may have a firebrand tied to its tail and released, creating a spectacle as the firebrand falls. In this way, many other visible omens may be shown, causing agitation among enemies by various tricks and illusions. Ascetics who have lived for a year may proclaim the destruction of the enemy, and a king who desires to conquer the earth should use such proclamations to agitate his foes. The king should proclaim the favor of the gods for himself and, regarding the enemy, declare, “Their force has arrived, strike them without fear!” When battle arrives, he should announce, “All the others have been defeated,” making shouts and cries and declaring that the enemy has been slain. The king, empowered by divine command and fully armed for battle, should employ magical arts at the right time, invoking Indra. He should display his fourfold army, with allies, for the sake of the gods; show the arrival of the army and cause a rain of blood upon the enemy. Severed heads of enemies should be displayed at the front of the palace. Puṣkara then explained the sixfold policy, especially regarding alliance and conflict. These six strategies are: alliance, conflict, marching forth, remaining stationary, division, and doubt. Alliance is known as a pact; hostility is conflict; the desire to conquer the enemy is marching forth. Remaining in one’s own territory during conflict is staying stationary; proceeding with half the force is division. Seeking shelter with a neutral or intermediate party is called seeking refuge; alliance should be sought with an equal or stronger party. A weaker king should engage in conflict himself with a stronger one; even then, one with a pure ally should seek shelter with the stronger. When able to disrupt the enemy’s actions while remaining stationary, the king should do so; if allied with an impure ally, he should engage in conflict. A powerful king with an impure ally should adopt division. If a king is attacked by a stronger one, he should not doubt; in that case, seeking refuge is advised, for among the strategies, this is the best. Marching forth brings much loss, expense, and hardship. Thus, the sages laid out the wisdom of statecraft, guiding kings in the ways of alliances, enmity, punishment, neglect, deception, and strategy, so that the kingdom may prosper and endure.