Hear now the wise counsel given by Puṣkara, as he addresses the king on the subtle matters of enmity, alliance, and the daily duties of a ruler. He begins by explaining that enmity and friendship do not arise for their own sake. The circle of twelve kings that surrounds you, O king, has been described, and within it, the nature of enemies must be understood. There are three kinds of foes: those born of family, those who arise immediately, and those who are artificial. Of these, the enemy who is connected by lineage is the most difficult to contend with. Even the immediate adversary, in Puṣkara’s eyes, is ultimately artificial. Beware especially the “rear-grasper”—the enemy who strikes from behind—and be mindful also of the friends of your enemy, for they too may harbor ill will. To deal with the rear-grasper, one should employ both direct and indirect means, and even use one’s own resources to pacify him. The wise of old have praised the destruction of an enemy through the agency of a friend. Yet, proximity breeds rivalry; a friend who comes too close may, in time, become an enemy. Therefore, one who seeks victory should, if able, sever ties by his own effort. If the king’s power grows, he need not fear his enemies. By restraining his own might so as not to alarm the people, he will foster trust and allay their anxieties. Having explained the arts of conciliation and division, as well as the use of gifts and punishment within one’s own land, Puṣkara now turns to the matter of punishment in foreign lands. Punishment, he says, is of two kinds: open and secret. Secret punishment includes plundering, the destruction of villages and crops, and setting fires. Open punishment takes the form of poison, fire, assassination by various agents, and even the defilement of virtuous people or water sources. Having outlined the ways of punishment, Puṣkara speaks of neglect. Sometimes, in the midst of battle, a king may think, “There is no conflict for me.” Yet, harm and loss may still arise, even through alliances. The position gained by conciliation, or the giving that leads to loss of wealth, may bring adversity. When division or punishment only leads to harm, then neglect is the course to adopt—thinking, “He cannot trouble me, nor can I harm him.” But if the enemy is insulted and wounded, the king must act. Puṣkara then describes the art of deception: causing unrest through omens and falsehoods, especially to disturb an enemy’s encampment. For example, a large bird may be sent forth with a firebrand tied to its tail, creating the illusion of a fiery omen. Many such visible signs and tricks can be employed to agitate the enemy. Ascetics who have lived in the land for a year may be made to proclaim the enemy’s destruction, thus stirring fear. The king should have his own favor with the gods proclaimed, while spreading rumors to the enemy such as, “Your doom is near! Strike without fear!” When battle is joined, one should shout that all the other enemies have been defeated, and loudly declare that the foe has been slain. When the king is empowered by divine command and fully armed for war, Puṣkara explains the use of magical arts at the right moment, such as displaying the presence of Indra. The king should display his fourfold army, along with his allies and for the sake of the gods, making it appear as if a rain of blood has fallen upon the enemy. Severed heads of foes should be displayed at the palace gates, to instill dread. Now, Puṣkara explains the sixfold policy, especially as it relates to alliance and conflict. The six strategies are: alliance, conflict, marching forth, remaining stationary, division, and seeking refuge. Alliance is a mutual pact; hostility is open conflict; marching forth is the desire to conquer; remaining in one’s own territory is staying stationary during conflict; division is proceeding with only half the force; and seeking refuge means taking shelter with a neutral or intermediate party. A king should seek alliance with an equal or stronger power. If weaker, he should engage in conflict himself with the stronger, but if he has a pure ally, he should seek shelter with the mightier. If he can disrupt the enemy’s plans while remaining stationary, he should do so; if his ally is impure, he should engage in conflict. A powerful king with an impure ally should adopt division. If attacked by a stronger king, he should not hesitate, but seek refuge, for among the strategies, this is best. Marching forth brings loss and hardship, and should be adopted only when there is great gain. If deprived of all power, seeking refuge is the wisest course. Turning to the daily duties of the king, Puṣkara instructs that when only two muhūrtas remain before dawn, the king should rise from sleep. To the sound of instruments, bards, and songs, he should observe those hidden men whom no one recognizes as his own. After this, he should listen to reports of income and expenditure, perform necessary tasks, and, having relieved himself, proceed to the bath. First, the king should clean his teeth and then perform the twilight worship. He should worship Vāsudeva with recitation, offer purified oblations into the fire, satisfy the ancestors with water, and give a golden cow, with the blessings of the twice-born. Anointed and adorned, the king should look at his reflection in a golden mirror and listen to the day’s auspicious omens. He should take the prescribed medicine and perform auspicious rites, then see his teacher and receive his blessing before entering the assembly. Within the assembly, the king should meet with Brāhmaṇas, ministers, counselors, and honored officials, as announced by the doorkeeper. Having heard the histories and current matters, and the decisions made regarding affairs, he should then attend to legal cases and deliberate with his counselors. Thus, in all these ways, Puṣkara instructs the king on the wise conduct of rule, the arts of strategy, and the daily duties that sustain the kingdom and its dharma.