man with gross invective shall have his tongue cut out, for he is of low origin."
"If he mentions the names and birth of the twice-born with contumely, an iron nail ten fingers long shall be thrust into his mouth."
"If he arrogantly teaches Brāhmanas dharma, the king shall cause hot oil to be poured into his mouth and ears" (viii, 267-272).
Again the text says:
"For a mutual abuse by a Brāhmana and a Kshatriya a fine must be imposed by a discerning king; on the Brāhmana the lowest amercement, but on the Kshatriya the middlemost."
"A Vaishya and a Shūdra must be punished exactly in the same manner according to their respective castes, but the tongue (of the Shūdra) shall not be cut out" (viii, 277–8).
Our writer has repeatedly spoken of the rule that Brāhmana should never be put to death even for the gravest offense. To sentence a Brāhmana to death means a murder of a Brāhmana.
"Tonsure of the head is ordained for a Brāhmana (instead of capital punishment). . . . Let him (the king) never slay a Brähmana though he have committed all possible crimes. Let him banish such an offender, leaving all his property to him and his body unhurt" (viii, 379-381).
To slay a Brāhmana was not only a grave crime, but it was one of the five great sins, and for it the greatest penance was prescribed.
The fact that to kill a Brāhmana was a very grave
