In the ancient teachings, a wealth of knowledge was imparted concerning the arts of combat and the principles of justice. First, the many techniques of battle were described in detail. There were methods such as striking upward, killing blows, and postures like that of the cow’s urine. Warriors were trained to strike from both the left and right, to use the staff for crossing obstacles, and to wield the Karavīra staff to bewilder their enemies. They learned to bind opponents sideways, to employ the Apāmārga technique with its terrible force, and to master the Sudarshana method. Leaps modeled after the lion, the elephant, and even the ass were practiced to gain an advantage in battle. The actions of the mace and the subtle arts of wrestling were also to be known—how to pull, twist, and utilize the root strength of the arms. Warriors were taught to turn the neck, break the back in fearsome ways, reverse and counter-reverse holds, and execute moves likened to the slaughter of sheep and goats. Techniques included striking with the foot, smashing, lifting at the waist, embracing the body, mounting the shoulder, and sweeping the ground. Striking the chest and forehead, making intentions clear, tossing an opponent upward and shaking them down, and moving along a transverse path were all part of their training. They learned to throw an adversary from the height of an elephant’s shoulder, to turn away swiftly, to follow the divine and downward paths, and to sow confusion by moving in unexpected directions. Striking with a staff, throwing down, tearing up the earth, binding the knees, arms, and limbs—all these were considered formidable skills. Warriors were also instructed in striking from behind, using water as a weapon, shining forth in battle, and binding arms. In the heat of combat, these actions were to be executed with armor and weapons, whether by elephants or other means. On the field, both the best goad and warriors were to be properly positioned: one at the neck, two at the shoulders, two archers, and two sword-bearers upon the elephant. In battle, whether on a chariot or an elephant, three horsemen should be present, and three archers were prescribed for the protection of the horse. For the protection of the archer, a shield-bearer was to be appointed. After worshipping the weapon with his own mantras, the warrior would then employ the treatise that could bewilder even the three worlds. Then, Agni spoke, turning from the arts of war to the governance of society, promising to explain the procedures of law that distinguish right from wrong. This legal procedure, he said, is fourfold—having four feet, four bases, and four means. Its benefits, scope, and actions are each fourfold; it possesses eight limbs, eighteen sections, and a hundred branches. Law arises from three origins and encompasses two types of litigation, two gates, and two courses. Its pillars are dharma, legal procedure, custom, and royal command. Of these, the last confirms the first: dharma stands rooted in truth, and legal procedure depends upon witnesses. Custom is the collective conduct of the people, while royal command is the king’s decree. Because law is accomplished by four means, it is thus named. It benefits the four orders of life: the doer, the witnesses, the truthful, and the king himself. Its scope extends to four domains: dharma, wealth, fame, and the world’s welfare. Four agents accomplish its actions: the king, the person involved, the judges, the scriptures, and the accountant or scribe. The eight limbs of law include gold, fire, and water, among others. Disputes arise from three sources: desire, anger, and greed. There are two kinds of litigation—one from suspicion, the other from factual assertion. Suspicion arises from six types of contact, while factual assertion is based on what is due. Because there are two kinds of knowledge involved, two gates are declared: the claim and the counterclaim, each following actual or deceptive grounds, leading to two possible courses. Various causes for dispute were described: debts—what is to be given or not, by whom, where, how, and what; the giving, receiving, and obligation that define debt-taking. The deposit of property in trust, without suspicion, is called a deposit. When merchants and others join together in work, the issues arising from such joint action are legal matters. If property is properly given but later sought to be reclaimed, this is a dispute of ‘given but not returned.’ If one agrees to serve but fails to fulfill the service, it is a cause for dispute. The prescribed procedures for paying and receiving servant wages were set, and failure to pay is also a dispute. If someone finds lost or deposited property belonging to another, or takes it by force and sells it secretly, this is the unauthorized sale of another’s goods. When an item is sold but payment is not given, it is a dispute over non-delivery after sale. If a buyer is dissatisfied with a purchased item or finds it defective, it is a wrongful sale. Agreements among heretics, merchants, and others, when violated, become disputes. Disputes may also arise over boundaries, embankments, field limits, or distinctions between cultivated and uncultivated land. Marriage rules for men and women, when debated, are disputes concerning union. When sons divide ancestral property, it is a dispute over inheritance. Any act done suddenly with force or arrogance is called a violent act and is a matter for dispute. Hostile speech, especially with insults about country, caste, or family, is called verbal abuse. Finally, assaulting another’s body—by hand, foot, weapon, or by means such as fire—is known as physical abuse. In this way, through the ancient wisdom, both the arts of battle and the foundations of justice were laid out, guiding warriors and rulers alike in the path of righteousness and order.