[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.
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