In the ancient assembly, the wise ones spoke of the qualities required for those who serve the king, for each role was to be filled by one whose virtues matched the task. The treasurer, they said, must be born of a noble family, possess good character and virtues, and be devoted to truth and righteousness; handsome and cheerful, he would be entrusted with the wealth of the realm. The appraiser of jewels must be skilled in examining both value and form, while the commander of the army should know the strength and weakness of men. The doorkeeper, vigilant and energetic, must understand the truth of gestures and expressions, be strong and pleasant to look at. The scribe is to be intelligent, eloquent, wise, truthful, self-controlled, and versed in all sciences—a person of virtue. The messenger should be discerning, able to perceive the thoughts of others, harsh when needed, and speak only as instructed. The chief of justice must know all treatises on memory and law, be learned and master of his senses, endowed with courage, strength, and virtue. The cook is to be skilled through generations, learned in the scriptures, truthful, pure, and strict. The physician must be practiced in Ayurveda, pleasing to all, blessed with long life, good character, and virtue. The royal priest is one who knows the essence of the Veda and its branches, devoted to recitation and sacrifice, always intent on blessing. Yet, not all are suited for service. The king must avoid appointing those who are lazy, objectors, or scribes and readers who lack diligence, for their presence brings harm. The speech of those who are double-tongued, agitating, extremely cruel, and harsh is only for causing harm to the innocent. Even if adorned with learning, an evil person remains terrifying, like a snake with a jewel on its head. Who would not fear a wicked person who becomes angry without cause? The poison of a serpent and the harsh words of such a one gather in the mouth. If a servant equal in wealth, ability, knowledge of secrets, and determination kills another and seizes half the kingdom, he is not slain himself. Those who are brave but speak softly and slowly, have mastered their senses, and are valiant, yet change their nature, are not beneficial to the king. Rare indeed are servants free from laziness, well content, alert, patient in happiness and sorrow, and steadfast. Those lacking patience and modesty, cruel-minded, slanderous, deceitful, hypocritical, cunning, greedy, incapable, and fearful must be dismissed. The king should ensure that well-prepared weapons and arms are brought into the fortress before striking down the enemy. Treaties should be made for six months or a year, with careful vigilance, and then the enemy struck again. Appointing fools to serve the king brings disgrace, loss of wealth, and a fall into hell. Every action of a servant, good or bad, affects the king, even in subtle matters. Therefore, the lord of the land should appoint wise persons skilled in righteousness, desire, and wealth, for the welfare of cows and Brahmins. Sūta then spoke, declaring that one should appoint a person of virtue and avoid those lacking virtue. All qualities belong to the learned, while only faults belong to the ignorant. One should always associate with the virtuous, form connections and friendships with them, and engage in debate; nothing should be done with the unvirtuous. Even if bound by ties, one must remain with scholars, the wise, the righteous, and those who speak truth, never with the wicked in positions of power. Tasks that leave a residue are suited for inferior purposes; thus, all tasks should be performed so that some residue remains. Just as honey is taken without destroying the flower, and milk is drawn from the cow with regard for her calf, so should the king take from the earth and cattle. As the bee gathers honey from flowers in order, so should the king collect wealth gradually for his treasury. A termite mound, a honeycomb, the waxing moon, royal wealth, and alms all increase little by little. One sees loss in what is acquired, and increase in what is given away; each day should be made fruitful through acts of charity, study, and duty. Even in the forest, faults arise for those attached; in the home, restraint of the five senses is asceticism. Whoever acts without blame, whose passions are subdued, finds the home becomes a hermitage. Righteousness is protected by truth, knowledge by yoga, a vessel by cleanliness, and a lineage by good conduct. Better to dwell in the Vindhya forest, to die unfed, to sleep among snakes, to fall into a well, or enter turbulent waters, than to ask one's own kin for even a little wealth. Wealth diminishes not through enjoyment, but when fortune is exhausted; good deeds performed in the past never perish. Knowledge is the ornament of Brahmins, the king is the ornament of the earth, the moon is the ornament of the sky, and character is the ornament of all. Even the sons of kings—Bhīma, Arjuna, and others—heroes of truthful vows, embraced by Kṛṣṇa, fell under evil stars, became destitute, and took up begging. Who is capable, and in what, when fate turns the lines of action? By whom Brahmā is restrained like a potter within the vessel of the universe; by whom Viṣṇu was cast into the peril of ten incarnations; by whom Rudra was made to beg with a skull in hand; by whom the sun ever circles the sky—salutations to that fate, the doer of all. Bali is the giver, Murāri the beggar; the earth is given in the midst of Brahmins. Having given, the fruit received was bondage. Salutations to you, O fate, who acts as you wish. Even if one's mother is Lakṣmī and one's father is Janārdana himself, if one acts with evil intent, punishment will always fall upon him. Whatever actions were performed in the past, in whatever manner and by whom, one experiences their results, self-imposed, in due course.