In the ancient assembly, the wise established the laws of trade, justice, and conduct for the welfare of all. They declared that if goods were lost or damaged by royal decree or by fate, the loss would be borne by the seller—unless those goods had been specially ordered and not delivered. Furthermore, if an item sold was later found to be defective, or even regarded as such, the seller was required to pay a penalty amounting to twice the value of the item. When a buyer purchased goods from merchants, unaware of any increase or decrease in their value, he was not to be blamed. But if he acted knowingly, he became liable to a fine equal to one-sixth of the value. Merchants who joined together for profit were to share gain and loss according to the capital each invested or as agreed among themselves. If something entrusted to another was lost through negligence and without specific instructions, the one responsible had to pay for it in full. But if the loss was due to calamity, only a tenth of the value was required as compensation. From the profits declared by merchants, the king was entitled to a twentieth part as tax. Goods that were either prohibited or deemed suitable for the king, when sold, would go to the king himself. Severe penalties awaited those who gave false measurements, avoided the place of taxation, or dealt in deceitful buying and selling—they were to pay eight times the value of the goods as a penalty. If someone died in a foreign land, his property was to be claimed by heirs or relatives present; if none were present, the king would take possession. The wise further taught that all should abandon crookedness without greed; if one could not do so himself, another should act in his stead. This rule applied to priests, farmers, and workers alike. When a thief was apprehended by buyers, whether by following his footprints, catching him with a shovel, noting repeated offenses, or observing unclean clothes, justice required action. Others could also be seized on suspicion—those who concealed their caste or name, gamblers, drunkards, or those with broken voices. Suspicion also fell on those who entered others’ houses, questioned excessively, wandered from house to house, roamed aimlessly, spent lavishly, or sold lost goods. If someone was apprehended on suspicion of theft, he was to clear himself by oath; if found guilty, he must restore the stolen property and suffer the penalty due a thief. The thief was required to restore what was stolen and be punished, even to the point of execution by various means. If the thief was a Brahmin, he was to be exiled from his own country. Should a killing or theft occur, the village headman bore responsibility if present; otherwise, the village as a whole or the place of the incident would pay the fine. People from five or ten villages beyond the boundary, those who seized travelers, horse thieves, and deer stealers were all subject to the law. Those who committed murder by force were to be impaled; those who threw victims down, broke their joints, or injured hands with pincers were punished accordingly. For a second offense, the punishment was the cutting off of a hand or a foot, and the expenses for food, shelter, fire, water, and ritual implements were to be paid as well. The highest penalty was to be imposed for theft or killing, if the act was known; the same severe penalty applied to those who caused miscarriage by a weapon or abortion. Regardless of a person’s status, if he killed a man or woman, the murderer or a woman who used poison was to be drowned with a stone tied to her. A woman who gave poison or fire, or killed her teacher or child, or mutilated ears, nose, or lips, was to be trampled to death by cows. Those who set fire to fields, houses, forests, villages, threshing floors, or granaries, or who approached the king’s wife, were to be burned with bundles of reeds. If a man was caught with another’s wife, he was to be seized by the hair. If she was of the same caste, the highest fine was imposed; if the union was according to social order, the middle fine applied. For unions against social order, the man was to be executed and the woman’s ears cut off, along with the crushing of her waistband, breast-covering, navel, and hair. For speaking at the wrong place or time, or for being together, a woman was to pay a fine of one hundred coins and the man double. If they persisted despite prohibition, the punishment was as for being caught together. For pursuing cattle, a fine of one hundred coins was imposed; for a woman of lower status, the middle fine and cows were required. If a man had intercourse with detained female slaves, female servants, or women of easy virtue, he was to pay a fine of fifty paṇas. For forcibly having intercourse with a female slave, the penalty was ten paṇas. For intercourse with a branded woman, an outcaste, or a renunciant, he was to be paraded in disgrace. Whoever altered the king’s orders, dealt in counterfeit gold, or sold pledged goods faced punishment. One who polluted a Brahmin with forbidden food was liable to the highest fine. Those who dealt in counterfeit gold or sold pledged goods were to be mutilated and pay the highest fine. If the owner of a biting or horned animal did not restrain it, he too was liable. For a first violent offense, a fine was imposed; if repeated, the fine was doubled. One who falsely accused an innocent person of theft was fined five hundred. Severe penalties awaited those who proclaimed the king’s misfortune, cursed him, sold objects taken from the dead, or ferried a guru across a river. The one who broke a mantra was to have his tongue cut out and be exiled. For mounting the king’s seat without authority, the middle grade of punishment was given. One who injured both eyes, acted on the king’s hated command, or a Śūdra who claimed the status of a Brahmin was fined eight hundred. Whoever, thinking himself undefeated though not so by justice, returned and was again defeated, was fined double. If someone was fined unjustly by the king, he was to report it and give the amount to the Brahmins, tripling it himself. Dharma, wealth, fame, the support of the world, respect from the people, and an eternal place in heaven were the fruits of such righteous conduct. Then Agni spoke, saying: “The procedures of the Ṛg, Yajur, Sāma, and Atharva Vedas, as taught by Puṣkara, grant both enjoyment and liberation when recited, and likewise through offerings to Rāma.” And Puṣkara declared, “I will now explain the prescribed actions for each Veda. First, listen to the procedure of the Ṛg Veda, which bestows both enjoyment and liberation.” Thus, the assembly of the wise laid out the path of justice, duty, and spiritual practice for the welfare of all beings.