“Satyavat said, ’The three other orders (viz., the Kshatriyas, Vaisyas, and Sudras) should be placed under the control of the Brahmanas.  If those three orders be kept within the bonds of righteousness, then the subsidiary classes (that have sprung from intermixture) will imitate them in their practices.  Those amongst them that will transgress (the commands of the Brahmanas) shall be reported to the king.—­’This one heeds not my commands,’—­upon such a complaint being preferred by a Brahmana, the king shall inflict punishment upon the offender.  Without destroying the body of the offender the king should do that unto him which is directed by the scriptures.  The king should not act otherwise, neglecting to reflect properly upon the character of the offence and upon the science of morality.  By slaying the wicked, the king (practically) slays a large number of individuals that are innocent.  Behold, by slaying a single robber, his wife, mother, father and children are all slain (because they become deprived of the means of life).  When injured by a wicked person, the king should, therefore, reflect deeply on the question of chastisement.[1213] Sometimes a wicked man is seen to imbibe good behaviour from a righteous person.  Then again from persons that are wicked, good children may be seen to spring.  The wicked, therefore, should not be torn up by the roots.  The extermination of the wicked is not consistent with eternal practice.  By smiting them gently they may be made to expiate their offences.  By depriving them of all their wealth, by chains and immurement in dungeons, by disfiguring them (they may be made to expiate their guilt).  Their relatives should not be persecuted by the infliction of capital sentences on them.  If in the presence of the Purohita and others,[1214] they give themselves up to him from desire of protection, and swear, saying, ’O Brahmana, we shall never again commit any sinful act,’ they would then deserve to be let off without any punishment.  This is the command of the Creator himself.  Even the Brahmana that wears a deer-skin and the wand of (mendicancy) and has his head shaved, should be punished (when he transgresses).[1215] If great men transgress, their chastisement should be proportionate to their greatness.  As regards them that offend repeatedly, they do not deserve to be dismissed without punishment as on the occasion of their first offence.’[1216] “Dyumatsena said, ’As long as those barriers within which men should be kept are not transgressed, so long are they designated by the name of Righteousness.  If they who transgressed those, barriers were not punished with death, those barriers would soon be destroyed.  Men of remote and remoter times were capable of being governed with ease.[1217] They were very truthful (in speech and conduct).  They were little disposed to disputes and quarrels.  They seldom gave way to anger, or, if they did, their wrath never became ungovernable.  In those days the mere crying of