അഗ്നിപുരാണമ്

ഒരു ഗ്രാമത്തിൽ, ഭൂമിയും കൃഷിയും, പശുക്കളും, വാണിജ്യവും, തൊഴിലും, സമുദായവും—all these were governed by dharma and niyama. Here, the elders and the king ensured justice and harmony, guided by sacred rules. One day, villagers discussed water management. They decided: if a dam caused only minor harm but brought benefit, it need not be forbidden. But if someone dug a well in another’s land—even if small—but it took much water, that was not allowed. If anyone built a dam in a field without telling the owner, the right to enjoy it belonged to the owner if he was present; otherwise, it went to the king. A farmer who left his plowed field uncultivated, or failed to cultivate it, had to compensate with uncultivated produce and get another to cultivate the land. When animals damaged crops, strict penalties were set: for a buffalo, eight months; for a cow, half; for sheep or goats, half of the cow’s penalty. If animals ate and sat in the field, the penalty was doubled; if kept in a separate enclosure, the buffalo’s penalty equaled the cow’s. Whatever crop was destroyed, the field owner received an equal amount of produce. The herdsman was punished, and the cow’s owner had to pay the penalty mentioned earlier. There was no fault if someone crossed a field at the edge of the village or along a path, but if done intentionally, it was treated as theft. Sometimes, cattle were released by a large ox, cows in labor, or newly arrived animals. Their herdsmen were freed from blame, as these incidents were caused by fate or the king. The cowherd had to return entrusted cattle in the evening as they were given; if any were lost due to negligence or death, he had to compensate after receiving his wages. If loss happened because of the herdsman’s fault, he faced a penalty of thirteen and a half paṇas, and the property was returned to the owner. When cattle grazed by the villagers’ wish or the king’s order, a twice-born could freely take grass, firewood, and flowers as his own. The distance between village and field was set to one hundred bows; for a hamlet, two bows; for a city, four hundred bows. If someone reclaimed his property that was not sold to another, it was allowed. But if the buyer didn’t disclose the purchase, he was at fault; buying at a reduced price, improper time, or without proper boundary was considered theft. If lost or stolen property was found, the thief had to be brought to the authorities; if time and place were exceeded, one should take it and return it himself. When goods were presented, the seller was purified; the owner got back his property, the king received the fine, and the buyer got his price. This rule bound everyone who sold goods. If something was lost through use or natural means, it was accounted as such; otherwise, a fivefold bond was imposed as a fine by the king, even if loss was unproven. Anyone who found stolen or lost property in another’s possession and didn’t report to the king was fined ninety-six paṇas. If guards or watchmen recovered lost property, the owner could reclaim it within a year; after that, the king took it. For a one-hoofed animal, four paṇas were given; for a human, five; for buffalo, camel, or cow, two each; for sheep and goats, a quarter each. Except for wife and children, property was to be given without opposition from one’s own family; if there were heirs, the whole estate or what was promised to another should not be given away. Acceptance of property had to be open, especially for immovable assets; what was promised should be given, and once given, it should not be taken back. There were waiting periods for seeds, draft animals, gems, women, and men: ten, one, five, seven days, a month, three days, and half a month. For gold, the loss was two palas per hundred; for silver, one hundred; for tin and lead, eight; for copper and iron, fifteen each. For woolen and cotton goods, the increase was ten palas per hundred; for medium quality, five; for fine, three. For leather or hair-bound goods, a thirtieth part was considered the loss; for silk and bark cloth, there was neither loss nor increase. Experts, knowing the place, time, use, and the strength or weakness of the loss, should declare the compensation due for goods without doubt. Anyone enslaved by force by thieves or sold was to be released; the owner could regain him by devotion, renunciation of food, or paying the price. A slave who became an ascetic remained so till death by the king’s order; slavery was not to be imposed against caste or in reverse order. Even after completing studies, a student should stay at the teacher’s house for the appointed time, receiving food and giving the proper reward. The king established a place in the city and appointed a learned Brahmin, versed in the three Vedas and with means of livelihood, instructing him to uphold his own dharma. One who, without violating his dharma, abided by agreements and the king’s dharma, was to be diligently protected. Anyone who misappropriated communal property or violated an agreement faced confiscation of all possessions and banishment from the kingdom. All who spoke for the good of the assembly had to follow its decisions; those who acted contrary were fined first. Whatever was obtained by someone appointed for the assembly’s work had to be presented; if not, he paid eleven times the amount. Learned, pure, and greed-free people should deliberate on affairs; the words of such assembly-minded speakers had to be followed. This rule applied to guilds, merchants, heretics, and groups; the king had to protect their distinctions and uphold their customs. If someone who received wages abandoned his work, he paid double; if not received, he paid an equal amount, and the employer safeguarded the tools. A tenth of profit from trade, cattle, or grain had to be paid; if wages weren’t fixed, the king decided the due amount. Whoever left the place or time assigned, or did the work differently, paid extra to the master; if more was done, more was given. For whatever work a person did, he was entitled to wages for that much; if neither side fulfilled the agreement, the matter was settled as heard. ഈ രീതിയിൽ, ഗ്രാമത്തിലെ ജനങ്ങൾ, രാജാവും, ബ്രാഹ്മണരും, തൊഴിലാളികളും, കർഷകരും—all lived by these rules, ensuring justice, harmony, and dharma in their daily lives.