It is said that those valiant warriors who never turn their backs in battle attain the great rewards of a horse sacrifice, and victory belongs to the king who stands firm in righteousness. In war, it is right that equals should face equals. Yet, even amid the clash of arms, there are sacred rules: elephants and other such noble creatures, those who flee, mere spectators, those who have entered the fray without arms, the unarmed, and the fallen—none of these should be slain. When the enemy is at ease—lulled by calm, overcome by sleep, caught while crossing rivers or forests, or hindered by harsh weather—then, and only then, may one employ deceptive tactics to bring about their defeat. If the tide turns and warriors find themselves overwhelmed, they should grasp their weapons and cry out loudly, “We are broken! We are broken by the others!” Should a friend or a powerful force arrive, the leader may fall, and the commander may be slain. Even the king himself might be routed, but for those warriors who have fled, a safe retreat must be arranged. After such tumult, incense should be offered, together with potent charms, and the banners and musical instruments that inspire awe and fear should be raised. Upon achieving victory, offerings are to be made to the gods and to the Brahmins, and the treasures and jewels won in battle are to be distributed by the minister. The women of both the defeated and the victorious must never be harmed. When the enemy king is captured, he should be protected like a son, not subjected to further combat. The customs of the land should be honored, and only then, upon returning to his own city, should the king enter his house. At this point, Puṣkara spoke: “For the enduring glory of his kingdom, just as Indra once composed a hymn to Śrī, so too should a king recite a hymn for victory.” Indra himself had once bowed to Śrī, the mother of all worlds, born from the ocean, lotus-eyed, dwelling upon the chest of Viṣṇu. He praised her, saying, “You are success, the sacred oblations, the holy exclamation, the nectar that purifies the worlds. You are twilight, night, radiance, prosperity, intelligence, faith, and Sarasvatī herself. O beautiful one, you are the knowledge of sacrifice, the highest wisdom, the secret lore, and the knowledge of the self—giver of liberation’s fruit. “You alone are inquiry, the threefold Veda, commerce, and governance. With your gentle forms, you fill the entire world. Who but you, O goddess, possesses the form of all sacrifices, contemplated by yogis and embodied by the mace-bearing Lord of gods? When you abandoned the worlds, all three nearly perished; now, by your presence, they flourish once more. “Wives, sons, homes, friends, grain, wealth, and all such blessings come to the fortunate through your glance. Health, prosperity, the destruction of enemies, and happiness—none are difficult for those whom you favor. You are the mother of all beings, with Hari, the god of gods, as their father. Together with Viṣṇu, you pervade all that moves and does not move. “Do not abandon honor, wealth, storehouses, home, possessions, body, or spouse, O purifier of all. Do not forsake sons, friends, cattle, or ornaments, for you dwell on Viṣṇu’s chest. Those whom you abandon are instantly deserted by virtue, truth, purity, and good conduct. But those upon whom you cast your gaze are blessed with all virtues and prosperity, even if they lack qualities. “He is praiseworthy, virtuous, fortunate, noble, wise, heroic, and valiant—he whom you have looked upon, O goddess. But all virtues depart from the one you turn away from, O sustainer of the world, beloved of Viṣṇu. Even the tongue of Brahmā cannot describe your qualities. Be gracious, O lotus-eyed one, and never forsake us.” Thus, when Indra praised her so, Śrī granted him his desires—stability of his kingdom, victory in battle, and more. Therefore, it is taught that one should recite or listen to this hymn to Śrī, for it grants both enjoyment in this world and liberation beyond. Then Agni spoke, “The policy spoken by Puṣkara, and the counsel that Rāma gave to Lakṣmaṇa for victory, I shall now declare—guidance that increases righteousness and more. Listen well.” Rāma had said: “A king should acquire wealth by just means, increase it, protect it, and give it to worthy recipients—these are the duties of a king. Discipline is the root of good governance, and discipline arises from certainty in the scriptures. True discipline is mastery over the senses; with these in hand, one should rule the earth. “Nobility of birth, purity, friendship, generosity, truthfulness, gratitude, good family, character, and self-restraint—these virtues bring prosperity. The mind, like an elephant, runs wild in the forest of scattered sense-objects; with the goad of knowledge, it must be brought under control. “Desire, anger, greed, delight, pride, and arrogance—these six must be abandoned. The king who gives them up is truly happy. He should reflect with discipline upon inquiry, the three Vedas, commerce, and the science of governance, using the knowledge and practices of each. Inquiry brings understanding; the three Vedas reveal righteousness and unrighteousness; commerce shows gain and loss; the science of governance reveals right and wrong policy. “Nonviolence, gentle speech, truthfulness, purity, compassion, and forgiveness—these are duties for both householders and renunciants. The king should care for his people, establish good conduct, speak kindly, show compassion, give gifts, and protect those who are oppressed. Such conduct is the vow of the virtuous, a support for the afflicted, whether in sorrow or disease, today or tomorrow. “What king would act unrighteously for the sake of his own body? Seeking his own happiness, he should never oppress the unfortunate.” Thus, the scriptures declare the path of righteous rule and the blessings that arise from honoring dharma, compassion, and the divine.