Adhyaya 157

Verse 1

इत्य् आग्नेये महापुराणे द्रव्यशुद्धिर्नाम षट्पञ्चाशदधिकशततमो ऽध्यायः अथ सप्तपञ्चाशदधिकशततमो ऽध्यायः शावाशौचादिः पुष्कर उवाच प्रेतशुद्धिं प्रवक्ष्यामि सूतिकाशुध्हिमेव च दशाहं शावमाशौचं सपिण्देषु विधीयते

Thus, in the Agni Mahāpurāṇa ends the one-hundred-and-fifty-sixth chapter called “Purification of Substances.” Now begins the one-hundred-and-fifty-seventh chapter: “Impurity due to a corpse and related matters.” Puṣkara said: “I shall explain the purification rites connected with the departed (preta), and also the purification relating to childbirth. Among sapinda relatives, the impurity caused by a death (śāva-āśauca) is prescribed to last for ten days.”

Verse 2

जनने च तथा शुद्धिर्ब्राह्मणानां भृगूत्तम द्वादशाहेन राजन्यः पक्षाद्वैश्यो ऽथ मासतः

And in the case of childbirth as well, O best of the Bhṛgus, the period of purification is completed for Brāhmaṇas after ten days; for a Kṣatriya after twelve days; for a Vaiśya after a fortnight; and then for a Śūdra after a month.

Verse 3

शूद्रो ऽनुलोमतो दासे स्वामितुल्यन्त्वशौचकं षट्भिस्त्रिभिरथैकेन क्षत्रविट्शूद्रयोनिषु

For a Śūdra child born from an anuloma union, if he is a dāsa, the period of ritual impurity (aśauca) is the same as that of the master; and in births among the Kṣatriya-, Vaiśya-, and Śūdra-lineages, the aśauca lasts six days, three days, and one day respectively.

Verse 4

ब्राह्मणः शुद्धिमाप्नोति क्षत्रियस्तु तथैव च विट्शूद्रयोनेः शुद्धिः स्यात् क्रमात् परशुरामक

A Brāhmaṇa attains purification, and so too a Kṣatriya. For one born from a Vaiśya or a Śūdra womb, purification is obtained in due order, by a graded procedure, O Paraśurāma.

Verse 5

षड्रात्रेण त्रिरात्रेण षड्भिः शूद्रे तथा विशः आदन्तजननात् सद्य आचूडान्नैशिकी श्रुतिः

For a Śūdra, the prescribed period is six nights; likewise for a Vaiśya, three nights. From the moment the teeth appear, one should immediately undertake the instruction called “naiśikī śruti,” and continue it up to the first tonsure (cūḍā/caula).

Verse 6

त्रिरात्रमाव्रतादेशाद्दशरात्रमतः परं ऊनत्रैवार्षिके शूद्रे पञ्चाहाच्छुद्धिरिष्यते

When the rite is prescribed without initiatory vows (vrata), purification is completed in three nights; beyond that, in ten nights. For a Śūdra, if the deceased is under three years of age, purification is held to be completed in five days.

Verse 7

द्वादशाहेने शुद्धिः स्यादतीते वत्सरत्रये गतैः संवत्सरैः षड्भिः शुद्धिर्मासेन कीर्तिता

When three years have passed, purification is achieved in twelve days; and when six years have passed, purification is declared to be attained in one month.

Verse 8

स्त्रीणामकृतचूडानां विशुद्धिर् नैशिकी स्मृता तथा च कृतचुडानां त्र्यहाच्छुद्ध्यन्ति बान्धवाः

For women who have not undergone the cūḍā rite (tonsure), purification is taught to be attained after a single night; and for those for whom cūḍā has been performed, the relatives become purified after three days.

Verse 9

विवाहितासु नाशौचं पितृपक्षे विधीयते पितुर्गृहे प्रसूतानां विशुद्धिर् नैशिकी स्मृता

For married women, no period of aśauca (ritual impurity) is prescribed on the paternal side. For those who give birth in the father’s house, purification is traditionally held to be completed after one night.

Verse 10

सूतिका दशरात्रेण शुद्धिमाप्नोति नान्यथा विवाहिता हि चेत् कन्या म्रियते पितृवेश्मनि

A woman who has recently given birth attains purification only after ten nights, and not otherwise. And if a married maiden (a daughter) dies in her father’s house, this rule is to be observed accordingly.

Verse 11

तस्यास्त्रिरात्राच्छुद्ध्यन्ति बान्धवा नात्र संशयः समानं लब्धशौचन्तु प्रथमेन समापयेत्

Her relatives become purified after three nights—of this there is no doubt. But if an equal (relative) has already attained purification, the rites should be concluded with the foremost, namely the nearest and primary mourner.

Verse 12

असमानं द्वितीयेन धर्मराजवचो यथा देशान्तरस्थः श्रुत्वा तु कुल्याणां मरणोद्भवौ

One should not, as a second (witness or support), set up an unequal case against an equal—so runs the injunction of the Lord of Dharma. Even one staying in another country, on hearing of a death and its ensuing matters among his kinsmen, must act in accordance with dharma.

Verse 13

यच्छेषं दशरात्रस्य तावदेवशुचिर्भवेत् अतीते दशरात्रे तु त्रिरात्रमशुचिर्भवेत्

For whatever portion remains of the ten-night period, one remains impure for exactly that duration. But if the ten nights have already elapsed, then one becomes impure for three nights.

Verse 14

तथा संवत्सरे ऽतीते स्नात एव विशुद्ध्यति मातामहे तथातीते आचार्ये च तथा मृते

Likewise, when a year has elapsed, one becomes purified merely by bathing. The same rule applies, once a year has passed, in the case of the maternal grandfather; and likewise when the teacher (ācārya) has died.

Verse 15

रात्रिभिर्मासतुल्याभिर्गर्भस्रावे विशोधनं सपिण्दे ब्राह्मणे वर्णाः सर्व एवाविशेषतः

In the event of miscarriage (garbha-srāva), purification is to be observed for as many nights as correspond to the months of gestation. In the case of a sapiṇḍa (a close blood-relative), and in the case of a Brāhmaṇa, all the varṇas follow the same rule without distinction.

Verse 16

आचडान्नैशिकी तथेति ट दशरात्रेण शुद्ध्यन्ति द्वादशाहेन भूमिपः वैश्याः पञ्चदशाहेन शूद्रा मासेन भार्गव

The impurity arising from eating what is called ‘ācāḍa’ and from nocturnal (contact/acts) is likewise to be treated as stated. They become purified in ten nights; kings (kṣatriyas) in twelve days; vaiśyas in fifteen days; and śūdras in one month, O Bhārgava.

Verse 17

उच्छिष्टसन्निधावेकं तथा पिण्डं निवेदयेत् कीर्तयेच्च तथा तस्य नमगोत्रे समाहितः

In the presence of one’s food remnants (uccaṣṭa), one should also present a single piṇḍa offering; and, being composed, one should likewise recite the name and gotra (lineage) of that ancestor.

Verse 18

भुक्तवत्सु द्विजेन्द्रेषु पूजितेषु धनेन च विसृष्टाक्षततोयेषु गोत्रनामानुकीर्तनैः

When the foremost twice-born (Brāhmaṇas) have finished eating and have been honored with gifts, and when rice-grains (akṣata) and water have been duly offered—along with the recitation of the gotra names—[the rite proceeds in the prescribed manner].

Verse 19

चतुरङ्गुलविस्तारं तत्खातन्तावदन्तरं वितस्तिदीर्घं कर्तव्यं विकर्षूणां तथा त्रयं

It should be made four aṅgulas in breadth, with an intervening hollow (cut-out) of the same measure; it should be one vitasti in length; and likewise, for the vikarṣū, three (such measures/specifications are prescribed).

Verse 20

विकर्षूणां समीपे च ज्वालयेज् ज्वलनत्रयं सोमाय वह्नये राम यमाय च समासतः

Near the ritual drawn-out lines (vikarṣūṇām) as well, one should kindle the triad of fires—briefly stated: for Soma, for Vahni (Agni), and for Yama, O Rāma.

Verse 21

जुहुयादाहुतीः सम्यक् सर्वत्रैव चतुस्त्रयः पिण्डनिर्वपणं कुर्यात् प्राग्वदेव पृथक् पृथक्

He should duly offer the oblations (āhuti); in every case they are to be in sets of four. He should also perform the placing of the piṇḍa-offerings exactly as stated earlier—each one separately.

Verse 22

अन्नेन दध्ना मधुना तथा मांसेन पूरयेत् मध्ये चेदधिमासः स्यात् कुर्यादभ्यधिकन्तु तत्

He should complete the prescribed offering or gift with food-grain, curds, honey, and also meat. If, in the middle of the prescribed period, an intercalary month (adhimāsa) occurs, then he should perform that observance in an increased measure.

Verse 23

अथवा द्वादशाहेन सर्वमेतत् समापयेत् संवत्सरस्य मध्ये च यदि स्यादधिमासकः

Or else, one should complete all of this within twelve days; and this rule applies even if, in the middle of the year, there occurs an intercalary month (adhimāsa).

Verse 24

तदा द्वादशके श्राद्धे कार्यं तदधिकं भवेत् संवत्सरे समाप्ते तु श्राद्धं श्राद्धवदाचरेत्

Then, at the śrāddha performed on the twelfth observance, the rite should be done with additional offerings; and when a full year is completed, one should perform the śrāddha exactly in the proper śrāddha manner, as prescribed.

Verse 25

प्रेताय तत ऊर्धवं च तस्यैव पुरुषत्रये पिण्डान् विनिर्वपेत्तद्वच्चतुरस्तु समाहितः

Then, for the departed spirit (preta) and thereafter for those above (the higher ancestral states), one should duly offer piṇḍas to that very set of three ‘persons’ (the three paternal ancestors). In the same manner, the composed performer should also offer four (piṇḍas) accordingly.

Verse 26

सम्पूज्य दत्वा पृथिवी समाना इति चाप्यथ धनेषु चेति क , ख , घ , ङ , छ , ज , ञ च योजयेत् प्रेतपिण्डं तु पिण्डेष्वन्येषु भार्गव

Having duly worshipped and then offered the oblation, reciting the mantras “pṛthivī samānā” and also “dhaneṣu”, one should then, O Bhārgava, place the preta-piṇḍa (the piṇḍa intended for the departed spirit) among the other piṇḍas, assigning it according to the indicated letter-groups (ka, kha, gha, ṅa, cha, ja, ña).

Verse 27

प्रेतपात्रं च पात्रेषु तथैव विनियोजयेत् पृथक् पृथक् प्रकर्तव्यं कर्मैतत् कर्मपात्रके

Likewise, one should assign the ‘preta-vessel’ (preta-pātra) among the ritual vessels. In the ritual vessel-set, this rite must be performed separately, with distinct allocation and handling for each vessel.

Verse 28

मन्त्रवर्जमिदं कर्म शूद्रस्य तु विधीयते सपिण्डीकरणं स्त्रीणां कार्यमेवं तदा भवेत्

This rite is prescribed for a Śūdra without the use of mantras. Likewise, for women, the sapīṇḍīkaraṇa—the rite of incorporating the departed among the lineage-ancestors—should be performed in this very manner; then it is duly accomplished.

Verse 29

श्राद्धं कुर्याच्च प्रत्यब्दं प्रेते कुम्भान्नमब्दकं गङ्गायाः सिकता धारा यथा वर्षति वासवे

One should perform the śrāddha every year for the departed; and each year one should also offer “kumbhānna” (food given ritually together with a water-pot). Just as the Gaṅgā pours down a stream of sand, so does it rain for Vāsava (Indra).

Verse 30

शक्या गणयितुं लोके नत्वतीताः पितामहाः काले सततगे स्थैर्यं नास्ति तस्मात् क्रियां चरेत्

In this world, even the forefathers who have passed away can be counted; but in Time (kāla), which moves unceasingly, there is no stability. Therefore one should promptly undertake the prescribed religious acts (kriyā).

Verse 31

देवत्वे यातनास्थाने प्रेतः श्राद्धं कृतं लभेत् नोपकुर्यान्नरः शोचन् प्रेतस्यात्मन एव वा

Whether the departed has attained a divine state or has fallen into a place of torment, the preta receives the śrāddha that is performed. Therefore one should not refrain from this helpful rite, grieving either for the departed—or for oneself.

Verse 32

भृग्वग्निपाशकाम्भोभिर्मृतानामात्मघातिनां पतितानां च नाशौचं विद्युच्छस्त्रहताश् च ये

For those who have died by a fall from a height, by fire, by hanging/strangulation with a noose, or by water; for suicides; for the fallen (patita, outcast); and for those slain by lightning or by weapons—there is no nāśauca, the family death-impurity.

Verse 33

यतिब्रतिब्रह्मचारिनृपकारुकदीक्षिताः राजाज्ञाकारिणो ये च स्नायाद्वै प्रेतगाम्यपि

Ascetics (yati), observers of religious vows (vrata), celibate students (brahmacārin), kings, artisans, and consecrated initiates (dīkṣita)—and also those who act under the king’s command—should indeed bathe; even one who is going to a funeral rite should bathe.

Verse 34

मैथुने कटधूमे च सद्यः स्नानं विधीयते द्विजं न निर्हरेत् प्रेतं शूद्रेण तु कथञ्चन

After sexual intercourse and after exposure to the smoke of a funeral pyre, an immediate bath is prescribed. A Śūdra should not, under any circumstance, remove, carry, or handle the dead body (preta) of a twice-born (dvija).

Verse 35

न च शूद्रं द्विजेनापि तयोर्दोषो हि जायते अनाथविप्रप्रेतस्य वहनात् स्वरगलोकभाक्

Even a twice-born man (dvija) should not shun a Śūdra, for no fault arises for either of them. By carrying the body of a deceased Brāhmaṇa who has no protector, one becomes a partaker of the heavenly worlds.

Verse 36

कार्यमेव तथा भवेदिति छ , ङ , ञ च कार्यमेतत्तथा भवेदिति झ राजाज्ञाकारका इति ट न निर्दहेदिति ख तयोर्दोषो ऽभिजायते इति ङ सङ्ग्रामे जयमाप्नोति प्रेते ऽनाथे च काष्ठदः सङ्कल्प्य बान्धवं प्रेतमपसव्येन तां चितिं

“It should indeed be done exactly so,” thus the authorities declare: “This act must be performed in that very manner.” Those who act under the king’s command are also included. One should not cremate in an improper or unauthorized way; otherwise fault arises for both parties. He who provides the funeral wood for a dead person without relatives gains victory in battle; having mentally adopted the deceased as a kinsman, he should approach the pyre with the sacred thread worn in reverse (apasavya).

Verse 37

परिक्रम्य ततः स्नानं कुर्युः सर्वे सवाससः प्रेताय च तथा दद्युस्त्रींस्त्रींश् चैवोदकाञ्जलीन्

Having circumambulated the rite-site, all should then bathe while still wearing their garments; and likewise they should offer to the departed (preta) three and three handfuls of water as añjali-offerings.

Verse 38

द्वार्यश्मनि पदं दत्वा प्रविशेयुस् तथा गृहं अक्षतान्निक्षिपेद्वह्नौ निम्बपत्रं विदश्य च

Placing the foot upon the threshold-stone at the doorway, they should then enter the house. One should cast unbroken rice-grains (akṣata) into the fire, and also chew a neem leaf.

Verse 39

पृथक् शयीरन् भूमौ च क्रीतलब्धाशनो भवेत् एकः पिण्दो दशाहे तु श्मश्रुकर्मकरः शुचिः

He should sleep separately and on the ground, and subsist only on food obtained by purchase. For the ten-day period he should take a single piṇḍa; and, after performing the shaving/tonsure rite (śmaśru-karman), he becomes ritually pure.

Verse 40

सिद्धार्थकैस्तिलैर् विद्वान् मज्जेद्वासोपरं दधत् अजातदन्ते तनये शिशौ गर्भस्रुते तथा

A learned person should bathe by immersion with white mustard-seeds (siddhārthaka) and sesame (tila), and then put on a fresh upper garment; likewise in the case of a son whose teeth have not yet erupted, an infant, and in the event of miscarriage (foetal discharge).

Verse 41

कार्यो नैवाग्निसंस्कारो नैव चास्योदकक्रिया चतुर्थे च दिनेकार्यस् तथास्थ्नां चैव सञ्चयः

No further fire-rite (agni-saṃskāra, cremation rite) should be performed, nor should the water-rite (udaka-kriyā, libations) for him be done; rather, on the fourth day, the gathering of the bones should be carried out.

Verse 42

अस्थिसञ्चयनादूर्ध्वमङ्गस्पर्शो विधीयते

After the collection of the bones, the touching of the body (i.e., the resumption of bodily contact) is prescribed.