If a person stands accused, uncertain of their own purity or guilt, they are to approach the sacred ordeal with humility and truth. Addressing the scales, one should pray, “If I am a sinner, O Mother, then let me be led downward; but if I am pure, carry me upward.” This invocation sets the stage for the trial. The ritual begins with the marking of the hands using pressed rice. Upon these marked hands, seven leaves of the aśvattha tree are carefully placed and bound together with a thread, preparing the hands for the ordeal. Then, the supplicant turns to the sacred Fire, acknowledging its presence in all beings and its role as the eternal witness to virtue and sin, and beseeches, “O Fire, declare the truth for me.” With these words, an iron lump weighing fifty palas, glowing like fire, is placed equally in both hands. The person then walks slowly through seven circles, each spaced sixteen finger-breadths apart, carrying the heated iron. If, upon completing the journey through fire, the pressed rice upon the hands remains unburnt, the person is declared pure. But if the iron lump falls or uncertainty clouds the outcome, the trial must be repeated. At this point, an oath is recited: “O purifier of purifiers, cleanse what is to be cleansed, O Fire; protect me with truth, O Varuṇa.” The ritual continues with a trial by water. Standing in water up to the navel, the accused grasps their thighs and submerges themselves. At the same time, an arrow is shot, and the swiftest among those present is sent to retrieve it. If, while submerged, the accused’s body remains unseen, purity is established. The ritual acknowledges, “You are poison, O son of Brahmā, established in the law of truth.” The supplicant then prays, “Protect me from the blow of this curse; by truth, let me be immortal.” Invoking Śārṅga, they are to eat the sacred poison brought from the Himalaya. If they digest it without harm, their purity is affirmed. After worshipping the gods, the person brings water for bathing and, having announced the outcome, drinks three handfuls of that water. If, up to the fourteenth day, no misfortune—whether royal or divine—befalls them, and no calamity arises, their innocence is certain. Further, oaths may be taken upon the weapons of truth, upon cows, seeds, gold, the feet of deities and teachers, and acts of sacrifice and charity. These forms of oath are considered suitable in cases of lesser doubt. Turning to matters of land and property, Agni instructs that in disputes over land, the elders of the community, herdsmen, those who originally marked the boundaries, and all who frequent the forests and fields must be called upon to determine the true boundaries. These boundaries are marked by earth, charcoal, husks, trees, embankments, anthills, depressions, cairns, and similar landmarks. Those who lead the boundary markers should wear red garlands and garments. If any falsehood is detected, the guilty are to be punished by the king with a penalty of medium severity. If those who marked the boundaries are not present, the king himself must establish the boundary. This same rule extends to gardens, temples, villages, watering places, parks, houses, and even the flow of rainwater. In cases of boundary disputes or land theft, violators are punished with lesser, greater, or intermediate penalties, according to the severity of the offense. A dam that causes little harm but brings benefit is not to be prohibited. However, a well that encroaches on another’s land—even if small—cannot be permitted if it draws much water. Anyone who constructs a dam in a field without the owner’s knowledge forfeits its enjoyment to the owner if present; if the owner is absent, the king claims it. If a person fails to cultivate a plowed field, they must compensate with produce from an uncultivated field and have the land cultivated by another. If a buffalo destroys crops, the penalty is eight months’ worth of produce; for a cow, half that amount; for a sheep or goat, half again. If the animals are caught eating and resting, the penalty is doubled. For animals in a separate enclosure, a buffalo incurs the same penalty as a cow. The field owner receives compensation equal to the destroyed crop, and both herdsman and owner are penalized as prescribed. No fault is found if someone trespasses on a field at the edge of a village or along a path, but if done intentionally, the penalty is as for theft. Cattle released by a large ox, cows in labor, or newly arrived cattle—these are considered afflicted by fate or royal order, and their herdsmen are not held responsible. Cowherds must return entrusted cattle in the evening as they were received. If any are lost due to negligence or death, the herdsman must compensate the owner, having already received his wages. Should loss arise from the herdsman’s fault, he must pay a penalty of thirteen and a half paṇas, and the property is restored to the owner. If cattle graze with the village’s consent or by order of the king, a twice-born person may freely collect grass, firewood, and flowers as if they were his own. The distance between village and field should be one hundred bows; for a hamlet, two bows; for a city, four hundred bows. A person may reclaim their property if it has not been sold to another. If the buyer conceals the transaction, he is at fault. Anyone who buys at an unfair price, at an improper time, or without clear boundaries is considered a thief. If lost or stolen property is found, the thief must be brought before the authorities; if not, the finder should return the property themselves. When goods are presented, the seller is purified, the owner reclaims the property, the king receives a fine, and the buyer receives back the price. This is the rule for all such transactions. If property is lost through use or natural causes, it is accounted for as such; otherwise, a fivefold bond is imposed as a fine by the king, even if loss is not proven. Anyone who discovers stolen or lost property in another’s possession and does not report it to the king is fined ninety-six paṇas. If property is recovered by guards or watchmen, the owner may reclaim it within a year; after that time, it belongs to the king. For compensation: for a one-hoofed animal, four paṇas; for a human, five; for buffalo, camel, or cow, two each; for sheep and goats, a quarter each. Except for wife and children, property may be given away without opposition from one’s family. However, if there are heirs, the entire estate or what has already been promised to another should not be given away. Thus, through these sacred procedures and just rules, truth is sought, order is maintained, and purity is established in society according to the ancient wisdom.