When a debt is to be established, the process begins with great care and formality. A document must be written in full, recording not only the name of the debtor, but also his caste, lineage, and family. The names of his fellow students and relatives are included, and the marks of his ancestors are inscribed at the very beginning, ensuring that the identity and heritage of the debtor are beyond doubt. When the terms are agreed upon, the debtor himself must write his name in his own hand at the conclusion of the document. Whatever is written here is regarded as the considered opinion of the debtor, as the son of his father, so-and-so. Likewise, the witness to this transaction must also write, in his own hand, his father’s name and family, clearly stating: “Here I, so-and-so, am a witness.” This should always be done unless there is a valid reason preventing it. If the debtor is unable to write, he must declare his intention aloud, and a witness or another person, in the presence of all the assembled witnesses, should write it down on his behalf. At the end of the document, the scribe should record: “This document has been written at the request of both parties, by me, the son of so-and-so.” In this way, the origin and authenticity of the document are clearly known. A document written in one’s own hand, even without witnesses, is considered valid evidence in all matters—unless it has been obtained by force or deceit. When a debt is established by such a written document, it must be paid by three persons, and if a pledge is given, it may be enjoyed by the creditor until it is returned. If the document is lost, erased, stolen, broken, torn, burned, or if it is in a distant land or difficult to read, a new document should be prepared to replace it. To clarify any doubtful matter, a document written in one’s own hand should be supported by logical reasoning, proper procedure, marks of action, connection, and cause. On the back of the document, it should be noted that the debtor has entered into the debt. When the creditor receives payment, he must give a receipt, marked with his own hand. After payment is complete, the original document should be torn up; if further clarification is needed, a new document may be made. If there are witnesses to the payment, the transaction should be completed in their presence. In cases of major accusation, purification is sought through ordeals: the balance, fire, water, poison, and the chest are the means of testing truth, especially when the accuser is foremost in the matter. Either party may choose to undergo the ordeal, and the other will pledge his head; but even without the ordeal, in cases of treason or grave crimes, judgment may be rendered. However, one should not subject a debtor of a thousand (coins or measures) to the plough, the balance, or poison; in royal cases, only those known to be pure should undergo the ordeal. For a thousand, the balance and other ordeals, and the chest even for a small amount, may be used; for half a hundred, the pure may be tested, but the impure should be penalized. The person to be tested is summoned, bathed, and clothed, and must fast from sunrise. All ordeals are conducted in the presence of the king and a Brahmin. The balance ordeal is reserved for women, children, the aged, the blind, the lame, Brahmins, and the sick. Shudras may be tested by fire or water, or by poison, as well as by seven grains of barley. In the balance ordeal, the accused, skilled in bearing the weight, is placed on the balance, made equal to the counterweight, and after marking the line, is then lowered. All the elements—sun, moon, wind, fire, sky, earth, waters, the heart, Yama, day and night, both twilights, and Dharma—know the conduct of each person. The accused addresses the scale: “You are the abode of truth, O scale, created by the gods in ancient times; speak the truth, O auspicious one, and free me from doubt. If I am a sinner, O mother, then lead me downward; but if I am pure, carry me upward.” Thus, the scale is invoked. For the fire ordeal, the hands are marked with pressed rice, and seven leaves of the aśvattha tree are placed upon them, bound with a thread. The accused prays to Fire: “You alone, O Fire, move within all beings; as a witness to virtue and sin, declare the truth for me.” Then, an iron lump weighing fifty palas, glowing like fire, is placed equally in both hands. The accused walks slowly through seven circles, each sixteen finger-breadths apart. If the pressed rice remains unburnt after passing through the fire, the accused is declared pure; if the iron lump falls or there is doubt, the trial is repeated. The water ordeal involves standing in water up to the navel, grasping the thighs, and entering the water. At the same time, an arrow is released, and the accused, swift of body, must fetch it. If his body is seen while submerged, he is pure. For the poison ordeal, the accused prays: “O purifier of purifiers, cleanse what is to be cleansed, O Fire; protect me with truth, O Varuṇa.” He then eats the sacred poison from the Himalaya, invoking Śārṅga, and if he digests it without harm, he is declared pure. After worshipping the gods, he brings water for bathing, drinks three handfuls, and if no calamity occurs within fourteen days, he is undoubtedly pure. Other oaths and ordeals include invoking the weapons of truth, cows, seeds, gold, the feet of deities and teachers, and acts of sacrifice and charity. These are considered easy oaths for cases of slight doubt. In disputes over land, Agni instructs that the elders of the community, herdsmen, those who have drawn the boundary, and all who frequent the forests and fields should be called to determine the boundary. The boundary is marked by earth, charcoal, husks, trees, embankments, anthills, depressions, cairns, and the like. Those who bear red garlands and garments lead the boundary-markers, as is proper for rulers of the earth. If falsehood is found, those responsible are to be punished separately by the king with the middle degree of penalty. If the identifiers of the boundary are absent, the king himself must act as the initiator. The same rule applies to gardens, temples, villages, watering places, parks, and houses, as well as the flow of rainwater. In cases of boundary division or land theft, those who violate the boundary are punished with lesser, greater, or intermediate penalties, according to the gravity of the offense. Thus, the procedures for debts, ordeals, and boundaries are established, ensuring justice, truth, and order in society.