The king, radiant in his brilliance, is difficult to look upon, much like the blazing sun; yet, his very presence brings joy to the world, as the moon delights all who behold it. Through his network of spies, he pervades the realm like the unseen wind, and by suppressing faults, he stands as Vaivasvata, the lord of justice. When he punishes the wicked-minded, he burns with the power of fire; and when he gives gifts to the twice-born, he is the lord of wealth. By pouring forth streams of prosperity, he is likened to Varuṇa among the gods; and by sustaining the world with patience, he becomes akin to Parjanya, the nourisher. Puṣkara then spoke, offering guidance on the imposition of punishment, the means by which the king attains the highest goal. He explained the measures of fines and penalties: three barley grains equal one krishnala, and five krishnalas make one māṣa. Sixty krishnalas constitute half a karṣa, and a suvarṇa is defined as sixteen māṣas. A niṣka is four suvarṇas, and ten niṣkas make a dharaṇa; these are the established measures for copper, silver, and gold. The middle penalty is set at five, while the highest reaches a thousand. If a person is robbed by thieves and declares, "I have been robbed," and the king restores the lost goods, the thief is fined accordingly. However, anyone who speaks falsely or with contrary intent must pay three times the amount, as do those who give false testimony. A Brahmin, if found guilty, should be exiled but not deprived of food. One who misuses a deposit is fined the full value of the deposit, and the same rule applies for garments and similar items; the law stands firm. Whoever destroys a deposit or claims what was not deposited is punished like a thief and must pay double the penalty, as must one who, out of ignorance, sells another’s property. Even a blameless person, if acting knowingly, deserves punishment like a thief. Anyone who, having received payment for a craft, fails to deliver it is punishable. One who dismisses a servant before the proper time is fined accordingly; and if, after buying or selling something, the party regrets the transaction, within ten days, the owner may return or reclaim it. After ten days, however, no return or reclamation is permitted. If a girl has been given but not yet handed over, and the giver gives her again to another, he is fined two hundred by the king. The highest fine should be imposed for such acts, for truthful intent and speech bring merit. A greedy seller elsewhere deserves a fine of six hundred; and a herdsman who, having received food and wages, does not give half a bow, is at fault and should be fined a hundred by the king, or a gold piece if he fails to protect. The boundary of a village is measured by a hundred bows, and for a city, the boundary should be double or triple that, though in such cases, the camel-keeper should not inspect the produce. If grain is damaged in an unprotected field, there is no punishment. But one who seizes a house, orchard, or field by threat is fined five hundred, or two hundred if done unknowingly. All who break boundaries are punished with the first degree of fine. A Kshatriya who abuses a Brahmin is fined one hundred; a Vaishya, two hundred; and a Shudra faces corporal punishment. If a Brahmin abuses a Kshatriya, he is fined fifty; for abusing a Vaishya, half that amount; and for a Shudra, the penalty is twelve. A Vaishya who abuses a Kshatriya incurs the first degree of fine, but a Shudra who abuses a Kshatriya should have his tongue cut off. A Shudra who instructs Brahmins in dharma is liable to punishment, and anyone who gives false testimony about what is heard or seen must pay double the highest fine. He who slanders the virtuous with evil words deserves the highest fine; but if done out of carelessness or affection, half the fine suffices. Whoever abuses his mother, father, elder brother, father-in-law, or teacher, or takes his teacher’s path, is fined one hundred. If a person of lower caste or even a twice-born commits an offense with any limb, that limb should be cut off by the king immediately, without hesitation. If someone spits on the ground out of arrogance, the king should cut off both lips; for urinating in public, the penis; for uttering obscene words, the anus. If an inferior person sits on a superior seat, his buttocks should be cut; and whatever limb causes harm, that limb should be severed. Those who kill cows, elephants, horses, or camels should have half their feet and hands cut off; one who destroys a fruitless tree should pay a fine in gold. If someone steals or damages property on a road, boundary, or water reservoir, he should pay double the value, whether knowingly or unknowingly. He must give to the king the produce or profit obtained, and then pay the prescribed penalty. One who takes a rope or pot from a well, or cuts the rope of a public water source, should be punished for a month; if he endangers life, he is punishable by death. One who steals more than ten pots of grain deserves death. For lesser thefts, the penalty should be eleven times the value; for stealing gold, silver, or women, the punishment is death. However and with whichever limb a thief acts among men, the king should confiscate that very thing from him as retribution. A Brahmin who takes a small amount of vegetables or grain is not considered at fault; but one who steals for the sake of cattle or gods, if wicked and intent on evil, should be killed if he is ready to commit such acts. Thus, the king, upholding justice with wisdom and discernment, ensures the order and welfare of his realm, guided by the measures and penalties laid down by the sages.