Having endured the hardships of travel and the trials of battle, the just punishment of warriors is recognized only when it is impartially given. In the midst of such challenges, it is wise to seek friendship with one who hails from a good family, who is rich in the knowledge of yoga, strong in spirit, steadfast, patient, unwavering, ever supportive, and gentle in speech. True friendship is gathered in three ways: by reaching out from afar, by speaking with clarity and sincerity of heart, and by giving with respect. From such friendship, three kinds of fruits arise—those related to righteousness, desire, and wealth. Among these, there exist the natural bond, the firm connection, and that which comes by lineage. A friend, it is said, is of four kinds and serves as a shield against dangers. In such a friend, virtues like truthfulness, loyalty in both happiness and sorrow, and the sharing of burdens are always found. Now, let me speak of the conduct expected of dependents. A servant should serve the king with skill, good character, firmness, patience, and the endurance of hardship. Contentment, proper conduct, and enthusiasm are the ornaments of a worthy servant, who must attend upon the king at the proper time, ever following the rules of policy. A servant must abandon the habit of seeking favor elsewhere, and forsake cruelty, arrogance, and envy. He should never engage in disputes or arguments with his superior, nor reveal the king’s secrets, weaknesses, or counsel. He should seek his livelihood from a king who favors him and abandon one who is indifferent. The king, in turn, should be a sustainer of all beings, like a raincloud nourishing the earth. He may gather wealth, but only through proper channels and for the sake of accomplishment. He must appoint diligent overseers for all tasks: agriculture, trade routes, fortresses, bridges, and even the binding of elephants. Mines, tax collection, and the settlement of deserted lands must all be managed wisely, for a virtuous king upholds these eightfold duties. Yet, the subjects live in fear from five sources: thieves in disguise, robbers, townspeople, those favored by the king, and the king’s own greed. The king must collect taxes from these at the proper time, and protect his own body, his inner circle, and his kingdom from external threats. He should punish those who deserve punishment and guard himself against poison, never placing blind trust even in women, sons, or enemies. At this point, Rama spoke: “The power of counsel is truly praised when it is joined with strength and energy. For example, Kavi, endowed with power and vigor, overcame even the priest of the gods. Matters must be deliberated with the wise, not the ignorant, for how can there be results without effort from those who attempt the impossible? “From good counsel arise knowledge of the unknown, certainty about the known, the resolution of doubts in conflicting matters, and understanding what remains. Allies, means of accomplishment, divisions according to place and time, and remedies for adversity—these five are the elements of counsel. “Clarity of mind, faith, skill in action, the effort of companions, and success in deeds mark true accomplishment. But pride, negligence, desire, and careless speech—even talking in one’s sleep—are hidden faults that destroy counsel, as do women intent only on pleasure. “The king’s messenger must be bold, have a good memory, be eloquent, skilled in weapons and scriptures, and never neglectful of duty. Messengers are of three kinds, each according to his capacity and any deficiencies he may have. “One should never enter an enemy’s city without proper reconnaissance, nor approach an informer. The right time must be chosen for every task, and departure made only with permission. The messenger should discern the enemy’s weaknesses, treasury, allies, and forces, reading attachment and aversion by observing eyes, body, and gestures. He must prepare four kinds of reports about both sides, and dwell with trustworthy ascetics who display appropriate signs. “A spy may be overt or covert, and the covert spy is of two types: merchant, farmer, laborer, ascetic, beggar, and others serve as spies, each in their own way. The spy should approach an enemy afflicted by misfortune, especially when messengers have failed, and act according to the calamity observed. “That which brings destruction is called misfortune—fire, water, disease, famine, and plague. Five kinds of calamities are recognized: divine and human. Divine calamity is pacified through human effort and appeasement; human misfortune is removed by policy and action. Counsel, the attainment of its fruits, and proper execution of tasks are essential. “Revenue and expenditure, administration of justice, restraining enemies and rivals—these are the remedies for misfortune and the protection of the kingdom and its ruler. Thus, the duties of a minister are described, even amidst calamity. He should possess gold, grain, garments, vehicles, and offspring. “All other accumulations of wealth are destroyed by calamities, and the protection of subjects in distress depends on a well-stocked treasury and the proper use of punishment. In times of hardship, citizens and others assist by providing shelter; silent warfare, the protection of the people, and the discernment of friends and enemies are all necessary. “If a frontier chief commits an offense, he perishes through that calamity. Maintaining servants, giving gifts, and discerning friends among the people are vital. Distinctions of righteousness, desire, and the like, and the fortification of strongholds—all are destroyed by the loss of the treasury, for the king is rooted in his treasury. “The means for dealing with friends and enemies, the accumulation of wealth, the destruction of foes, and the swift accomplishment of distant tasks—all are lost through the calamity of punishment. Punishment, rightly used, strengthens friends and destroys enemies, but the benefit of wealth and other resources can be lost through the calamity of friends. “A king afflicted by calamity destroys royal undertakings; harshness in speech and punishment, and the corruption of wealth, are sure to follow.