Hear now the wise counsel drawn from ancient scripture, as it unfolds a tapestry of guidance for rulers and seekers alike. There are those whose words are double-tongued, agitating, exceedingly cruel, and harsh beyond measure. Such speech serves only to harm the innocent, sowing pain without cause. Beware, for even if an evil person is adorned with learning, he must be avoided—does not a snake, though it bears a brilliant jewel upon its hood, remain terrifying and dangerous? Who would not fear a wicked soul who erupts in anger without reason? The venom of a mighty serpent and the harsh words of such a person gather together in the mouth, ready to strike. Consider further: if one kills a servant who is equal in wealth, ability, knowledge of secrets, and resolve, and seizes half the kingdom, he himself is not slain. Yet, those who are brave, who speak softly and with deliberation, who have mastered their senses and are truly valiant—if such servants are inconsistent, first behaving one way and then another, they too bring no benefit. Rare indeed are the servants who are free from laziness, content, alert, patient in both joy and sorrow, and steadfast in their duties. A king must be vigilant: those who lack patience and modesty, who are cruel of mind, slanderous, deceitful, hypocritical, cunning, greedy, incapable, and fearful—such persons must be dismissed from service. Well-prepared weapons and various arms should be brought into the fortress, and only then should the enemy be struck down. The king should make treaties for six months or a year, ever watchful over himself, and then, at the right moment, strike his enemy again. Fools in royal service bring disgrace, loss of wealth, and downfall into suffering. Whatever action a servant undertakes, whether good or bad, the king is affected by it—even in subtle ways. Therefore, a ruler must always choose the wise, skilled in the pursuit of righteousness, desire, and wealth, for the welfare of cows and Brahmins. Sūta declares: one should appoint only the virtuous, and avoid those lacking virtue. All noble qualities reside with the learned, while only faults dwell among the ignorant. Always keep company with the virtuous, form alliances with them, seek their friendship, and engage in debate with them—never with the unvirtuous. Even if bound by ties, one should remain with scholars, the wise, the righteous, and those who speak truth, but never with the wicked, even if they hold power. Some tasks leave behind a residue, and these are suited for lesser aims; thus, all tasks should be performed with care, leaving behind some benefit. Just as honey is gathered without destroying the flower, and milk is drawn from the cow with regard for her calf, so should a king take from the earth and his cattle—gently, with respect. Like the bee collecting honey from flowers in order, so should a king gather wealth for his treasury, little by little. See how a termite mound, a honeycomb, the waxing moon, royal wealth, and the fruits of charity all grow gradually, bit by bit. Loss is seen in what is hoarded, but increase is found in what is given away; thus, each day should be made fruitful through charity, study, and duty. Even in the forest, faults arise for those who are attached; true asceticism is restraint of the five senses, even in the home. For one whose passions are subdued and who acts without blame, the home itself becomes a hermitage. Righteousness is protected by truth, knowledge by yoga, a vessel by cleanliness, and a lineage by good conduct. It is better to dwell in the Vindhya forest, to die unfed, to sleep among snakes, to fall into a well, or to enter turbulent waters, than to beg even a little wealth from one’s own kin. Wealth does not diminish through enjoyment, but only 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 himself, fell under evil stars, became destitute, and were forced to beg. Who can claim capability when fate turns the lines of action? It is fate who restrains Brahmā within the vessel of the universe, who casts Viṣṇu into the peril of ten incarnations, who causes Rudra to beg with a skull in hand, and who keeps the sun circling the sky. Salutations to that fate, the doer of all. Bali is the giver, Murāri the beggar; the earth is given among Brahmins. Yet, 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 Janārdana himself, if one acts with evil intent, punishment will surely come. Whatever actions were performed in the past, in whatever manner and by whom, their results are experienced in due course, self-imposed. Suffering and companionship are created by oneself; taking up the bed of the womb, one experiences the fruits of deeds from previous lives. Nowhere can one escape the consequences of actions—not in the sky, nor in the ocean, nor in the crevices of mountains, nor on a mother’s head or lap. Even with a fortress of three peaks, a moat, the ocean, guards, warriors, the greatest resources, and the wisdom of Ushanas, Ravana was destroyed by the force of time. At whatever age, at whatever hour, by day or night, in whatever moment—what is destined happens exactly so, and not otherwise. Whether one travels through the sky, enters the earth, or holds all directions, what is not destined to be given cannot be obtained. Knowledge learned long ago, wealth given long ago, and deeds performed long ago—they all run ahead of a person as he journeys forward. Here, actions are primary, whether at an auspicious time or under a favorable star; even Janaki, though her marriage was set by Vasishtha, suffered greatly. When Rama had strong thighs, Lakshmana was guided by sound, and Sita had dense hair, all three became recipients of suffering. A son does not go by the actions of his father, nor a father by those of his son; each is bound by his own deeds. In bodies born of karma, diseases—both physical and mental—fall upon us like arrows loosed by strong archers. Thus, the scripture reveals the nature of character, action, and fate, guiding all who listen on the path of righteousness, wisdom, and humility.