Whatever a servant does—whether his deeds are noble or ignoble—the king is touched by those actions, even in the most subtle ways. Therefore, the ruler of the land must always be vigilant, appointing only those who are wise and skilled in righteousness, desire, and the pursuit of wealth, particularly for the welfare of cows and Brahmins. Sūta spoke: It is essential to choose people of virtue for such roles and to avoid those lacking in character. All good qualities reside in the learned, while the ignorant are marked only by faults. One should always seek the company of the virtuous, forge bonds and friendships with them, and engage in discourse and debate in their midst; nothing should be undertaken with those who are unvirtuous. Even if one is bound by other ties, it is better to remain with scholars, the wise, the righteous, and those who speak truth, rather than associate with the wicked who wield power. Tasks that leave a residue or lasting benefit are suited for higher purposes; thus, every action should be performed so that something good remains behind. Just as honey is gathered from flowers without destroying them, and as milk is drawn from the cow with due care for her calf, so too should the king collect from the earth and cattle, with gentleness and restraint. Like the bee, which gathers honey from flowers in an orderly way, the king should collect wealth gradually for his treasury. A termite mound, a honeycomb, the waxing moon, royal wealth, and alms—all these grow little by little. One may see loss in what is acquired, and increase in what is given away; therefore, each day should be made fruitful through acts of charity, study, and fulfillment of duty. Even in the solitude of the forest, faults can arise for those who remain attached; but in the home, restraint of the five senses is true asceticism. For one whose passions are subdued and whose actions are blameless, the home itself becomes a hermitage. Righteousness is protected by truth; knowledge by yoga; a vessel by cleanliness; and a family line by good conduct. It is better to dwell in the wilds of the Vindhya forest, to die unfed, to sleep among snakes, to fall into a well, or to enter turbulent waters, than to beg for 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 true ornament of Brahmins, the king is the ornament of the earth, the moon adorns the sky, and character is the ornament of all. Consider the sons of kings—Bhīma, Arjuna, and others—heroes of truthful vows, shining like the moon, embraced by Kṛṣṇa of solar form. Even they, when fate turned against them, became destitute and took to begging. When destiny changes the course of action, who can stand against it? It is fate who restrains even Brahmā, as a potter shapes clay within the vessel of the universe; fate who cast Viṣṇu into the perils of ten incarnations; fate who made Rudra wander as a beggar with a skull in hand; fate by whom the sun eternally circles the sky. Salutations to that fate, the doer of all. Bali was the giver, Murāri the beggar; the earth was given amidst Brahmins. Yet, after giving, the fruit received was bondage. Salutations to you, O fate, who acts as you will. Even if one’s mother is Lakṣmī herself and one’s father is Janārdana, if one acts with evil intent, punishment will surely come. Whatever actions were performed in the past, in whatever manner and by whomever, their results must be experienced in due course. Suffering and companionship are both created by oneself; taking up the bed of the womb, one experiences the results of deeds from previous bodies. Nowhere—neither in the sky, nor in the depths of the ocean, nor within mountain crevices, nor in a mother’s arms—can anyone escape the consequences of their actions. Rāvaṇa, despite having a fortress with three peaks, a moat, the ocean, guards, warriors, great resources, and even the wisdom of Ushanas, was destroyed by the force of time. At whatever age, hour, day, or night, what is destined will happen, and in no other way. Whether one soars through the sky, enters the earth, or holds sway over all directions, nothing can be obtained unless it is given by destiny. Knowledge acquired long ago, wealth given long ago, and deeds performed long ago—all these run ahead of a person as he journeys through life. Here, actions are primary, whether performed at auspicious times or under favorable stars; even Janaki, whose marriage was arranged by the sage Vasishtha, became a recipient of suffering. When Rāma was strong of thigh, Lakṣmaṇa guided by sound, and Sītā with her thick hair—these three too suffered, for fate spares none. A son does not bear the consequences of his father’s deeds, nor a father those of his son; each is bound by his own actions. In bodies born of karma, diseases—both of body and mind—fall upon us like arrows shot by mighty archers. Even the wise, though full of scriptural knowledge, are driven to seek wealth; but like servants, they act out the karma previously set for them, and not otherwise. Whether a child, a youth, or an old man—whoever does good or evil—enjoys the results in that very state, in birth after birth. Even if a man does not see, or is far from home, he is carried by the wind of his own karma to where its fruit awaits him. A person attains only what is destined; even the gods cannot prevent it. Therefore, I neither grieve nor am I astonished; what is marked for me cannot become another’s. A snake in a well, an elephant on its shoulder, a mouse running into a hole—who among men can outrun karma? True knowledge, even if given in small measure, grows and becomes abundant, like water in a well. Wealth obtained through righteousness is true; riches gained through unrighteousness are not. Remembering that dharma and artha are great in the world, one should pursue wealth accordingly. The sufferings endured for food and wealth, if for the sake of dharma and artha, cease to be sources of pain. Of all forms of purity, purity of food is considered the highest; one who is pure in relation to food is truly pure—not merely by earth or water. Truthfulness is purity; purity of mind is purity; purity is control of the senses; compassion to all beings is purity; and purity of water is the fifth.