23 - Rules regarding Impurities caused by Birth or Death

Ashaucha or the impurity caused by birth (Sutaka) or death of a close relative. It is a sort of untouchability entailing a temporary loss of privilege to perform religious acts, to prosecute Vedic study and to participate freely in social functions like dinners etc. 

There is a distinction about the periods of Ashaucha and the persons affected by them. Ashaucha on death has many distinctions e.g., after abortion before the 4th month and after that, death of a child before and after cutting the teeth, before or after performance of Upanayana or marriage. The duration of Ashaucha depended upon the nearness of blood relation, place of death and the time limit of being informed about it. 

KP deals with these topics in a loose Puranic way.

Vyasa said:

1. O excellent Brahmanas! They (the authorities) enjoined that if Sapindas (to whom Pindas are to be offerd-six generations) are born or die, Brahmanas have to impurity for ten days. 

2. Neither the Nitya (daily) rites nor the Kamya rites (for attaining desired ends) shall be performed, nor shall any other prescribed duty be done. As to Svadhyaya (Vedic recitation), it should not be even mentally attempted during this period.1 

1. VV. 2-5 describe the loss of privileges during the Ashaucha period. 

3. One shall appoint pure, unragable (quiescent) Brahmanas of the earth (local area), for offering oblations in the fire in the sacrificial hall, (or) he should perform Homa in the sacrificial fire by means of dry rice-grains or dry fruits. 

4. During the days of impurity others should not touch these. Nor should they take their food along with them. Since the fourth or fifth day, touching them is permitted by learned men. 

5. In the case of Sutaka (impurity due to birth) excepting the woman who has given birth and her child (?), there is no harm in touching each other among the Sapinda members. 

6. If the father be teaching the Vedas and be the knower of the Vedas, all these may be touched after they have performed a bath. The mother (who has delivered the child) however, becomes so after bathing after the period of ten days. 

7. The Ashaucha is said to be for ten days in the case of Nirguna (devoid of qualities) and Atinirguna (extremly devoid of qualities). One who is endowed with one, two or three gunas becomes pure in four, two or one days respectively. 

8. After ten days, one can very well pursue the study. of the Vedas and perform Homas. Manu the Prajapati says that he can be touched on the fourth day. 

9. In the case of the following, the impurity ends with the death of the person concerned: -one who is devoid of holy rites, a fool, a person attacked by a grave ailment (foul disease), and one who does as he pleases. 

10. Ashaucha, in the case of Brahmanas is for three days or ten days. If the dead one is less than a year in age, the impurity is for three days. If the age is beyond one year, the impurity is for ten days. 1 

1. VV. 10-17 deal mainly with the Ashaucha after abortion, death of an infant, etc. 

Extra verse in brackets:

A. When the dead one is less that two years old, the Ashaucha is (for ten days) to the parents. Others become clean in three days, if the dead one is extremely devoid of qualities. If the child dies before cutting the teeth, the parents have Ashaucha for one day. 

11. If the child has cut teeth, the Ashaucha is for three days, if both of the parents are Nirgunas (?). 

12. As for the Sapindakas (kinsmen), the impurity is only for that nonce, if the dead child has not cut teeth; the impurity is for one day, if the tonsure ceremony has not been performed. It is for three days, if the Upanayana (sacred thread investiture) rite has not been performed. 

13. If the child dies immediately after the birth, the impurity is limited only for the father and the mother. But the father may be touched. 

14. In the case of a brother, the Sapindas (near kinsmen) should always observe Ashaucha (for the prescribed period). If the brother is (not qualified) (?), the impurity is for one more day after ten days. 

15. After the cutting of teeth, the impurity of the Sapindas is for one day if they are Nirgunas. After the tonsure ceremony, the impurity is for three days. 

16. O excellent ones, if the death of the child be cutting of teeth takes place, the impurity for the Sapindas is for one day, if they are extremely Nirgunas (?) 

Verses in Brackets:

B. If there is abortion in the first four months (srava) miscarriage in the 5th or 6th month (pata). Vrata: enjoined on the Sapindas. In the case of all Gunins. the contrariness is beyond that. (?)

C. If the miscarriage is before six months of pregnancy, the Ashaucha is for as many days as the number of months that have gone by.

 D. If the miscarriage is after that (i.e., after six months) the Ashaucha for women is for twelve days. In the case of (Srava- abortion upto the fourth month) the Sapindas get purity instantaneously. 

17. If the Sapinda is extremely Nirguna, the impurity is for one day and one night as a result of miscarriage. If the kinsman is one who does as he pleases, the impurity is for three days. This is the conclusion. 

18. In the case of Ashaucha-sannipata—that is if there is another impurity due to birth when already one is current or if there is another death when already one impurity due to death is current, the purity is after the remaining impurity is over. If the remainder is only a day, the impurity continues for three days. 

19. When death and birth overlap, the conclusion (of that period) is with the end of the death impurity. If the first Ashaucha is with Vruddhi (birth of a son), it becomes clean by means of the previous one (?)1 

1. Regarding Ashaucha-sannipata or Sampata cf. Gautama Dh, S. 14. 5-0, Manu V.79 also Laghu-Harita verse 80. 

Verse in the Bracket:

E. Then the impurity may go beyond the fifth day. 

20. A man is impure after hearing the birth or death occurring in another land as long as the remainder of that period is to be concluded. 

Verse in Bracket (4 verses)

F. to If the period of Sutaka (birth impurity) is over it is said 

I. that the Sapindakas must observe it for three days. 

If the death is of one above one year in age only a bath is needed.

One shall be immediately pure if one is a knower of the meanings of the Vedas, or is a student of the Vedas, or maintains fires (sacrificial fires) or is emaciated due to livelihood. It shall be so in all states and for ever.

 If the daughters are not married, the Ashaucha for the Sapindakas is for three days, if they are married, the impurity is for the husband alone. It is also said that the impurity due to the death of girls not given in marriage is for a day. On the death of a girl less than two years, the purity is instantaneous after bath. Upto the cutting of teeth, no impurity even to the brother, upto the tonsure ceremony the impurity is for a day. 

21. Upto the marriage, the impurity is for three days and beyond that it is for ten days. 

22. On the death of maternal grandfather, the Ashaucha is for three days. In the case of Sutaka (birth) impurity to the same is the case. 

23. In the case of relatives through marriage, the preceptor and a classmate (i.e., disciple of the same preceptor), the impurity is said to be for one Pakshini i.e., two days with a night between or vice versa. 

24. When the king dies, everyone in the kingdom observes impurity till the coming of the day or night next to that on which the king dies.1 If the daughters die in his house, the father observes impurity for three days. 

1. Vide Manu V. 82. Yaj. III. 25, Mitakshara explains sa-jyotih as follows: If the king’s death takes place at day, then the Ashaucha is till the next sunrise; if at night, till the stars appear next night (ahniced yavat suryadarshanam, ratrau ched yavan nakshatra-darshanam). 

25-26. If the wife who had previously married another, dies or if an adopted son dies, the impurity is for three days. If the wife of the preceptor, whether of the same caste or of another caste dies, if the son of the preceptor dies, the impurity is for a day and a night. If a priest, or a learned Pandita dies in one’s own village, the impurity is for one day. 

27. If the Asapindas die in one’s own house, the impurity to be observed is for three days only. 

28. On the death of the mother-in-law or the father-in-law, the impurity is for three days. If anyone belonging to one’s own Gotra dies, the impurity is only for the moment (after bath). 

29. A Brahmana becomes free from impurity within ten days, a king within twelve days, a Vaishya within fifteen days and a Shudra becomes free from impurity within a month.1 

1. Manu V. 83, Yaj. II1. 23, Mt. P. 18. 2-3. 

30. If a Brahmana were to have a Kshatriya, a Vaishya or a Shudra as his kinsman and if he were to die, the Brahmana becomes free from impurity in ten days.2 

2. VV. 30-36 record the period of ashaucha to be observed in the case of Anuloma and Pratiloma marriages. Cf. Daksha Smru. VI. 12, Vishnu Dh.S.22. 22-24. 

31. A Kshatriya as well as a Vaishya should observe impurity in the case of the death of kinsmen of the lower castes and should certainly perform the rites prescribed (for their respective caste) for purification. 

32. All people should observe impurity for the death of a higher caste man with respect, in accordance with the rules governing that caste. In regard to people of his own caste, he should observe his own purity according to rules of their caste. 

33. The impurity to be observed in the case of (birth or death) of a Sapinda (?) Shudra kinsman, for Vaishyas, Kshatriyas and Brahmanas is for six nights, three nights, and one night respectively. 

34. The impurity to be observed in the case of a Sapinda Vaishya, O excellent leading Brahmanas, by Shudras, Kshatriyas and Brahmanas is for half a month, six nights and three nights respectively. 

35. O leading Brahmanas, the impurity to be observed in the case of birth or death of) Brahmana kinsman by Kshattriyas and Vaishya is six nights (i.e., days) and ten days respectively. 

36. The consort of Kamala (i.e., Vishnu) ordains that a Brahmana becomes pure within ten days from the impurity of a Shudra, a Vaishya and a Kshatriya. * 

*but the v.1. brahmane samsthite sati changes the whole verse: It means, ‘In the case of the birth or death of) a Brahmana (Sapinda kinsman), the impurity to be observed by Shudra, Vaishya and Kshattriya is for ten nights (days). 

37.1 If a Brahmana carries the dead body of a Brahmana who is not his Sapinda, to the burning ghat like one of his kinsmen, and takes food as well as stays with them (the kinsmen of the dead man), he shall become pure within ten days. 

1. VV. 37-42 deal with ashaucha by carrying a dead body. Cf. Manu V. 101-102. 

38. If he takes their food, he becomes pure in three nights. If he does not take food (he becomes purified in one day but) he should not stay in that house. 

39. The same thing shall be in the case of the samanodakas and the kinsmen of the mother and other close relatives. The person-a sapinda—who touches the dead body becomes pure within ten days. 

40-41. If one (belonging to Brahmana, Kshattriya, Vaishya or Shudra caste) carries the dead body out of covetousness, the Brahmana becomes pure within ten days and the king or Kshattriya within twelve days. The Vaishya becomes free within half a month and the Shudra within a month. Or all of them become pure in six days, or they shall be pure in three days. 

42. If Brahmanas and others carry the dead body of an orphan or a helpless Brahmana devoid of wealth, they become pure by taking bath and drinking ghee. 

43. If a man of the lower caste touches one of the upper caste or if a man of the upper caste touches one of the lower caste during impurity, and if he does so out of friendship, he becomes pure by ordinary purificatory procedure (bath, etc.) 

44. If a Brahmana were to follow the dead body of a Brahmana out of his own will, he becomes pure by taking bath along with the clothes. he wears at the time, touching the fire and taking in ghee. 

45. (If one follows the dead body) the purity in following the corpse of a Kshattriya is within a day; that in the case of a Vaishya shall be within two days; it is said that three days impurity should be observed if the dead body of a Shudra is followed. But one must perform a hundred pranayamas (breath control exercises) (in addition to all these cases). 

46. When the bones of the dead Shudra have no collected and if the Brahmana cries along with his own over the death of the Shudra, the impurity shall be for the nights. Otherwise, it is only a single day. 

47. (Under the same circumstances) if he laments the death of a Kshattriya or a Vaishya before the bones are collected the impurity is observed for one day; otherwise, it is till the rise of the sun or of stars (as the case may be). In the case of (lamentation on) the death of a Brahmana (before bone-collection), the impurity lasts till the performance of bath. 

48. If a Brahmana cries over the death of a Brahmana before his bones are collected, he becomes pure by means of an ablution along with the clothes worn. There is no doubt about this. 

49. He who takes food along with them and associates closely with them by sharing their bed, seat etc., he becomes pure in ten days irrespective of his being a kinsman. 

50. He who takes food along with them even once, out of his own free will, becomes free from impurity by taking bath when the period of impurity ceases. 

51. If a man overwhelmed by famine, takes their food, he should observe impurity for as many days as he had taken their food. Thereafter, he should observe religious atonement. 

52. In the case of the Brahmana who maintained Agnihotra (a sacred fire), the impurity is to be observed from the time of his cremation. In the case of Sapindas the impurity begins at death and in cases other than death (i.e., birth). 

53. Sapinda relationship ceases from the seventh generation. The Samanodakabhava (state of offering water oblation) ceases if the birth and the names are not known. 

54. The father, the grandfather and the great-grand father-these three should be known as Lepabhaks (enjoyers of the portion of Pindas sticking to the hand of the performer of Shraddha). (Actually, the ancestors of fourth, fifth and sixth generations are the Lepabhaks. The Sapinda relationship lasts till the seventh generation. 

55. The Sapinda relationship of women not given in marriage extends to seven generations of the family of their birth. Lord Pitamaha says that the Sapinda relationship of those (married) women is the same* as that of their husbands. 

*vide Mt. P. 13-29: Lepa-bhajas chaturthadyah pitradyah pinda-bhaginah/

56. Among the many descendants of the same man but of different castes (through mothers of different castes), the Sapinda relationship extends upto the third generation in descent. 

57. In the case of artisans, craftsmen, physicians, servant- maids and attendants, regular donors, the knowers of the Brahman, the Brahmacharins (celibates), the Sattrins (performers of Yajnas) of long-durations) and the Vratins (those who have regular observance of holy rites), the purity is instantaneous.1 

1. VV. 57-62 enumerate the cases of Sadyah-shaucha i.e., those after whose death purification is on the same day after bath. 

58. In the case of a crowned king, and the performers of Annasatras (?) at the time of Yajnas and marriage as well as during divine intercession (?) during famine and chaotic upheavals, the purity is instantaneous. 

59-60. In the case of those who are killed in Dimbahava (petty warfare and skirmishes), in the case of the death of Jnatis (near cousins) due to serpent bite etc., the purity is instantaneous. (Defective verse) If anyone dies in fire or whirlwind, if any one dies in an unforgettable (lit. imperishable) heroic path; if one dies for the sake of cows or Brahmanas or if one dies after renunciation, the purity is instantaneous. 

61. In the case of Naishthikas (life-long celibates), forest dwellers, ascetics and religious students, no impurity is enjoined by good men. When a fallen man dies, there is no impurity. 

62. In the case of fallen men there is no cremation, no obsequies, no collection of bones; no tear is shed, no Pinda is offered and no Shraddha or similar rite is performed. 

63. If a man kills himself by means of fire, poison etc., no impurity is to be observed, no cremation is performed, no water libation is offered to him. 

64. If one dies through fire, poison etc. due to over-sight, impurity should be observed and water libation should be offered to him. 

65-66. (?) When a son is born, one may very well accept the following as gifts viz. gold, cereals, cow, cloth, gingelly seeds along with jaggery and ghee, fruits, flowers, vegetables salt, firewood, buttermilk, curds, ghee, oil, medicine and milk. One may take raw grains every day from the house of one who has impurity. 

67. A person who maintains the three sacrificial fires duly, should be cremated by means of the three fires. A person who has not maintained the three fires shall be cremated by the Gruhya (household) fire and the other people shall be cremated by means of the secular fire. 

68. If the dead body is not available, a representative figure should be made by means of Palasha leaves and twigs and the cremation shall be duly performed by Sapinda relations endowed with faith. 

69. He should sprinkle the figure with water uttering the name and Gotra (of the dead man). He shall not speak unnecessarily. All the kinsmen should exercise self-control and should perform Shraddha for ten days. 

70. Every day, they should offer the Pinda both in the morning as well as in the evening to the dead man at the entrance to the house. On the fourth day, they shall feed the Brahmanas. 

71. On the second day, the shaving rite should be performed along with the kinsmen. On the fourth day, the bones should be collected, (?) by all the kinsmen. With great faith, they should employ pure Brahmanas (as priests) in even numbers (v.l. feed Brahmanas). 

72. Brahmanas should be fed in even (?) numbers on the fifth, ninth and eleventh days. O Brahmanas, this is called Navashraddha. 

73. This rite shall be performed on behalf of the dead one, on the eleventh, twelfth or the ninth day. The rite shall be performed with great faith. One Pavitra (Kusha-grass ring), one Argha (vessel of offerings), and one vessel for the Pindas should be used. 

74. This rite shall be performed every month for a year on the day of death, at the end of which should be performed the rite called Sapindikarana.1 

1. VV.74-77 Sapindikarana is a symbolic process of uniting the deceased person with his Pitrus. Four Pindas are prepared, one for the Preta (deceased person) and three for his deceased paternal ancestors. Then the performer of Shraddha divides the preta-pinda in three parts and puts each third into each of the three Pindas with the two mantras ye samana (Yaj. sam, 19. 45). 

75. O excellent Brahmanas, four vessels should be assigned to the four ancestors from the dead person. On behalf of the dead one, water shall be poured in the vessels of the Pitrus. 

76. While the Pindas are joined together, the mantras recited are the two stanzas beginning with Ye samana (Vaj. Sam. 19.45) etc. The Shraddha of Sapindikarana is performed after the Shraddha meant for gods. 

77. He should invoke the Pitrus there. Then he should point out the dead man (?) There are no separate rites (Shraddha) in the case of those dead whose Sapindikarana rite has been performed. He who separates the Pindas (i.e., offers separate ones) becomes the slayer of the Pitrus. 

78. When the father dies, the son should offer the Pindas for a year. He should offer food and the pot with water every day, in accordance with the rites of the dead. 

79. Every year this should be performed in accordance with the injunctions governing Parvana Shraddhas. This is the eternal traditional rite. 

80. The offering of Pindas and other rites to parents should be performed by the son. If there is no son, the wife should perform these rites. If there is no wife, the co-uterine brother should perform it. 

81. One should with great faith and concentration perform the rites of Dana etc. and perform the Shraddha in accordance with this procedure. 

82. Thus, the procedure for the rites of householders has been clearly explained to you. As for women, their holy rite is rendering of service to their husbands. No other holy rite is prescribed for them. 

83. They should be devoted to their duties for ever They should dedicate their minds unto God. Thus attain the greatest abode that has been described by expounders of the Vedas.