In the ancient kingdom, the wise king governed his people with justice and care, ever mindful of dharma—the sacred order of right conduct. Those who faithfully upheld their own dharma, honored agreements, and respected the laws established by the king were to be diligently protected, for such people formed the foundation of a righteous society. But if anyone misused communal property or broke an agreement, the king, upholding the law, would confiscate all their possessions and banish them from the realm, ensuring that trust and order prevailed. Within the assembly, those who spoke for the common good were bound to abide by its decisions; if anyone defied the assembly’s will, a fine would be imposed as a warning. When someone was appointed to act on behalf of the assembly, whatever gains he acquired in that role had to be presented openly; if he failed to do so, he would be required to pay eleven times the value as penalty. The king entrusted the assembly’s affairs to those learned in the Vedas, pure in conduct, and free from greed, for their deliberations were to be honored by all. This principle extended beyond the assembly: guilds, merchants, heterodox groups, and other communities each had their own customs and distinctions, which the king was duty-bound to protect and uphold, ensuring harmony among all. In matters of labor, if a worker who had received wages abandoned his task, he would have to pay twice the amount; if he had not yet received his wages, he owed an equal sum, while the employer was responsible for safeguarding the tools of the trade. From the profits of trade, cattle, or grain, a tenth part was to be paid as due; and if the wage was not agreed upon beforehand, the king would determine the fair amount. If a worker left his post or changed the agreed time or method, he owed extra to the master; but if he did more work, he was entitled to greater reward. Each person was entitled to wages matching the work completed, and if either party failed in their agreement, the dispute would be settled according to the facts as heard. Carriers of goods bore responsibility: if goods were lost by their own fault rather than by royal decree or divine act, they had to pay compensation; if they delayed departure, they owed double wages. At the journey’s end, a seventh part of the wage was due; if a carrier abandoned the goods on the road, a fourth; if halfway, half the wage, whichever party abandoned the task. Even in pastimes such as gambling, order was maintained. The supervisor took five percent from the winner’s gain, but from cheats or notorious gamblers, the levy was ten percent. Those who were protected by the king’s law were to pay him his agreed share; winners were to declare their gains honestly, and those who spoke truthfully and patiently were honored. When gambling occurred in a known circle, the winner paid the king’s share at the place, through the supervisor; if not, there was no obligation. Witnesses to any transaction were considered valid witnesses in disputes, and the king would expel anyone who cheated with false dice, deception, or false oaths, marking them for their wrongdoing. Gambling, whether with dice or animals, was to be conducted openly, preventing thieves and deceit. Agni, the divine witness, declared further laws of conduct. If anyone insulted those with disabilities, whether truthfully or falsely, through hymns or speech, he was fined twelve and a half paṇas. Should a person utter an oath to approach another’s sister or mother, the penalty was twenty-five coins. Fines were adjusted according to caste and rank: half for lower castes, double for higher, and twice as much for the highest. Transgressions against the natural order incurred double or triple fines, while actions in accordance with caste order saw the penalty reduced. For destroying an arm, neck, eye, or thigh, the fine matched that for verbal abuse; for injuries to hands, feet, nose, or ears, the penalty was half. For offenses causing loss of caste, the middle degree of fine was imposed; for minor offenses, the lowest. Insulting a learned Brahmin, king, or deity warranted the highest fine; for relatives and guilds, the middle; for villagers and country folk, the lowest. When no witnesses were present, disputes were judged by marks, reasoning, and tradition, but if false marks were found, the trial was conducted with great caution. Touching ashes, mud, or dust incurred a fine of ten paṇas, while contact with impure substances, the heel, or spittle brought a double fine. The same applied to improper contact with other men’s wives; for women of higher status, the fine was double, for lower, half, but if the act arose from confusion or pride, there was no punishment. If a Brahmin’s limb was cut, the highest fine was exacted; for a bruise, half that amount. Bruising the hand or foot incurred fines of ten and twenty paṇas, and for mutual injuries, the middle fine was imposed. Pulling out hair, cloth, or a hand cost ten paṇas; causing pain by dragging, binding, or stepping on a foot brought a fine of one hundred. If pain was inflicted with wood or similar objects without drawing blood, the fine was thirty-two paṇas; if blood was drawn, the penalty was doubled. Breaking or cutting the hand, foot, ear, or nose, or causing wounds resembling death, warranted the middle fine. For obstructing movement, food, or fire, or injuring vital organs or limbs, the penalty was likewise the middle fine. If one person injured many, the fine was doubled; property taken during a quarrel had to be returned, and the fine was also doubled. Whoever caused pain was responsible for all expenses arising from the injury, and the guilty party in any quarrel paid the fine. Unlawful collection of land tax resulted in a fine of ten paṇas, even for Brahmins and neighbors if done without proper invitation. For assault or damaging property such as walls, the fine was twenty-five paṇas, with the same penalty for repeated offenses. Throwing harmful or deadly substances into another’s house brought a fine starting at sixteen paṇas and increasing gradually. For causing pain, drawing blood, or cutting off limbs or branches of minor animals, the penalty began with the animal’s market value. For cutting off the genitals or causing death, the middle fine or the animal’s value was exacted; for major animals, the penalties were doubled. Thus, the king, guided by the wisdom of sacred law, ensured that justice, order, and compassion prevailed throughout his realm, protecting the innocent, correcting the wayward, and upholding the harmony of society.