If a man, having undergone an ordeal, digests what is given to him without any ill effect, he is to be declared pure. After honoring the gods, he should be brought water for bathing. Once this has been announced, he must drink three handfuls of that water. If, up to the fourteenth day, he suffers no harm from the king or the gods—if no dreadful calamity befalls him—then he is certainly pure. In cases of slight doubt, oaths may also be taken upon the weapons of truth, cows, seeds, gold, the feet of deities and teachers, and acts of sacrifice and charity; these are considered easy tests. Agni then spoke about disputes over land. In such matters, the elders of the community, the herdsmen, those who originally marked the boundaries, and all who are familiar with the forest and the fields should be consulted to determine the true boundary. These boundaries are marked by earth, charcoal, husks, trees, embankments, anthills, depressions, piles of stones, and similar markers. Those who bear red garlands and garments should lead the procession as the boundary is re-established, O rulers of the earth. If anyone speaks falsely in this process, the king should punish each offender separately with a moderate penalty. If the original boundary-markers are no longer present, then the king himself must act to establish the boundary. This same rule applies not only to fields but also to gardens, temples, villages, watering places, parks, houses, and even the flow of rainwater. In cases of boundary disputes or land theft, those who violate the boundary are to be punished with lesser, greater, or intermediate penalties, according to the severity of the offense. If a dam is built that causes little harm but brings benefit, it should not be forbidden. However, a well that takes up another’s land—even if small—should not be permitted if it draws much water. If someone constructs a dam in a field without informing the owner, the right to enjoy the dam belongs to the owner if he is present; if the owner is absent, it belongs to the king. If a person does not cultivate a plowed field, nor has it cultivated by another, he must compensate with produce from uncultivated land and ensure the field is tended by someone else. When a buffalo destroys crops, the penalty is eight months’ worth of produce; for a cow, the penalty is half that; for a sheep or goat, it is half of the cow’s penalty. If the animals have eaten and are sitting in the field, the prescribed penalty is doubled. For animals found in a separate enclosure, the penalty for a buffalo is equal to that for a cow. The owner of the field shall receive as much produce as was destroyed. The herdsman is to be punished, and the cow’s owner must pay the penalty previously described. There is no fault if cattle trespass on a field at the edge of a village or on a common path. But if trespass is done intentionally, the penalty is the same as for theft. Cattle that are released by a large ox, cows in labor, or those newly arrived—if they cause damage, their herdsmen are to be freed from blame, for these are afflictions caused by fate or by the king’s actions. The cowherd must return the entrusted cattle in the evening, just as they were given to him. If any are lost due to his negligence or die, he must compensate the owner, having already received his wages. When the loss is clearly the herdsman’s fault, a penalty of thirteen and a half paṇas is imposed, and the property is returned to the owner. If cattle graze with the consent of the villagers or by the king’s order, a twice-born may take grass, firewood, and flowers from anywhere as if they were his own. The proper distance between a village and a field should be one hundred bows; for a hamlet, two bows; for a city, four hundred bows. If someone wishes to reclaim his own property, he may do so as long as it has not been sold to another. If the buyer does not disclose the purchase, he is at fault. One who buys goods at a reduced price, at an improper time, or without a clear boundary is considered a thief. If lost or stolen property is found, the thief should be brought before the authorities. If the time and place for this are exceeded, one should take the property and return it himself. By presenting the goods, the seller is purified; the owner receives his property, the king receives the fine, and the buyer receives back his price. Thus, whoever sells is bound by this rule. If something is lost through regular use or by natural causes, it must be accounted for as such. If the loss occurs otherwise, a fivefold bond is imposed as a fine by the king, even if the loss is not proven. Whoever finds stolen or lost property in another’s possession and does not report it to the king shall be fined ninety-six paṇas. If lost or stolen property is recovered through the efforts of guards or watchmen, the owner may reclaim it within a year; after a year, the king takes possession. For a one-hoofed animal, four paṇas should be given as compensation; for a human, five; for buffalo, camel, or cow, two each; for sheep and goats, a quarter each. Except for wife and children, property should be given without opposition from one’s own family. If there are heirs, the entire estate should not be given away, nor should what has already been promised to another. Acceptance of gifts or property must be made openly, especially in the case of immovable property. What has been promised should be given, and once given, it must not be taken back. There are prescribed waiting periods for various items: ten days for seeds, one day for draft animals, five days for gems, seven days for women, a month for men, three days, or half a month for other cases. For gold, the acceptable loss is two palas per hundred; for silver, one hundred; for tin and lead, eight; for copper, fifteen; for iron, the same. For woolen and cotton goods, the increase is ten palas per hundred; for medium quality, five palas; for fine quality, three palas. For leather or hair-bound goods, a thirtieth part is considered the loss. For silk and bark cloth, there is neither loss nor increase. Those knowledgeable in such matters should, understanding the place, time, use, and the degree of loss or gain, declare without doubt what compensation is due for goods. If a person has been enslaved by force by thieves or sold, he is to be released. The owner may regain him through devotion, renunciation of food, or by paying the price. A slave who has taken up the ascetic life remains so until death by the king’s order; slavery is not to be imposed contrary to caste, nor may it be imposed in reverse order. Even after completing his studies, a student should remain in the teacher’s house for the appointed time. The student receives food from the teacher and gives the appropriate reward in return. Finally, the king, having established a place in the city, should appoint there a learned Brahmin, one versed in the three Vedas and provided with the means of livelihood. The king should instruct him to uphold his own dharma, thus ensuring righteousness and order in the realm.