If, in the course of seeking alliances or making peace, the king finds that harm or loss results—perhaps through the very act of conciliation or the generous gifts that drain his treasury—he must be cautious. Should division or punishment also bring damage, then it is wise to simply neglect the adversary, thinking, “He cannot trouble me, nor can I harm him.” In such cases, neglect serves as the best strategy. However, if the enemy is insulted and harmed, the king must take decisive action against him. Now, the method of deception is subtle and powerful. It involves creating agitation through omens and falsehoods, especially to disturb an enemy who is encamped. For instance, a large bird might be sent out with a flaming firebrand tied to its tail; when released, the sight of the burning brand falling among the enemy will create confusion and fear. In this way, many other visible omens and illusions can be employed to unsettle the foe. Ascetics who have observed their vows for a year may publicly declare the impending destruction of the enemy, further unsettling them. The king, eager to conquer the earth, should use such means to agitate his adversaries. He must proclaim the favor of the gods for his own side and, to his enemies, announce, “Their force has arrived—strike them without fear!” When battle is imminent, he should have it declared that all others have been defeated, raising shouts and cries that the enemy is slain. When the king, empowered by divine command and fully prepared for battle, is ready, he must also employ the magic arts at the proper time, even manifesting signs of Indra’s presence. He should display his fourfold army—infantry, cavalry, chariots, and elephants—alongside his allies, for the sake of the gods, and create the illusion of a rain of blood falling upon the enemy. Severed heads of enemies should be displayed at the palace gates, a grim warning to all. Now, the sixfold policy, especially regarding alliance and conflict, is as follows: alliance, conflict, marching forth, remaining stationary, division, and doubt. Alliance is a pact of friendship; hostility is open conflict; the desire to subdue the enemy is called marching forth. To remain in one’s own territory during conflict is to stay stationary, while proceeding with only half the force is called division. Seeking shelter with a neutral or intermediate party is known as seeking refuge, and alliances should be sought with those equal or stronger. A weaker king should personally engage in conflict with a stronger one, but even then, with a pure ally, he should seek refuge with the mightier. If he can disrupt the enemy’s actions while remaining stationary, he should do so; but if his ally is unreliable, he must engage in open conflict. A powerful king with an impure ally should divide his forces. If attacked by a stronger king, one should not hesitate or doubt—seeking refuge is then the best course. Marching forth brings much loss, expense, and hardship, and should only be adopted when great gain is certain. When deprived of all power, the king must seek shelter. Puṣkara then explained the daily duties of a righteous king. As the night wanes and only two muhūrtas remain, the king must rise, giving up sleep. To the sounds of instruments, bards, and songs, he should observe those hidden men whose loyalties are unknown. Next, he listens to reports of income and expenditure, attends to his duties, and, after personal ablutions, enters the bathing chamber. He bathes, cleanses his teeth, performs the twilight worship, and then worships Vāsudeva with recitation. He offers purified oblations into the fire, satisfies the ancestors with water, and gives a golden cow with the blessings of the twice-born. Anointed and adorned, he gazes at his reflection in a golden mirror and listens to the day's auspicious omens. He takes the prescribed medicines, performs auspicious rites, and, after greeting his teacher and receiving blessings, proceeds to the assembly. There, he meets with Brāhmaṇas, ministers, counselors, and honored officials, as announced by the doorkeeper. He listens to histories, current affairs, and decisions, attends to legal cases, and deliberates with his counselors. The wise discern counsel through expressions and gestures; thus, experienced ministers and physicians understand the true meaning behind words. Through their support, the king attains prosperity. Having established his counsel, the king engages in exercise, and practices with vehicles and weapons. After his dawn bath, he beholds Viṣṇu duly worshipped, sees the sacred fire offered, and observes the brāhmaṇas being honored. He inspects the treatises, the warriors, the armory, and the treasury, and, after performing the evening rites, reflects upon his duties. By sending out spies and tasting his food, he ensures his safety. Within the inner quarters, protected by music, song, and vigilant attendants, the king moves about with caution. Puṣkara then spoke of the proper procedure for a military expedition. When seven days have passed and the king is to set out, he must first worship Hari, Śambhu, and Vināyaka with sweets and other offerings. On the second day, after worshipping the guardians of the directions, he should rest. Lying on his bed or before it, he should worship the gods and remember Manu, offering salutations to Śambhu, the three-eyed one, to Rudra, and to the bestower of boons; to Vāmana, the misshapen one, the lord of dreams, the bearer of the trident, and the rider of the bull. He should pray, “Reveal to me, O eternal one, in my sleep, what is favorable or unfavorable; show me what is distant, even while I am awake.” Thus should the priest recite the mantra, seeking divine guidance for the path ahead.