Adhyaya 158

Verse 1

इत्य् आग्नेये महापुराणे शावाशौचं नाम सप्तपञ्चाशदाधिकशततमो ऽध्यायः अथाष्टपञ्चाशदधिकशततमो ऽध्यायः स्रावाद्यशौचं पुष्कर उवाच स्रावाशौचं प्रवक्ष्यामि मन्वादिमुनिसम्मतं सिद्धार्थकैस्तिलैर् विप्रान् यजद्वासो ऽपरं दधदिति घ , ङ , ञ च सिद्धार्थस्तिलैर् विद्वान् स्नायाद्वासो ऽपरं दधदिति ग , ट च रात्रिभिर्मासतुल्याभिर्गर्भस्रावे त्र्यहेण या

Thus, in the Agni Mahāpurāṇa ends the one-hundred-and-fifty-seventh chapter titled “Śāvāśauca” (impurity due to a corpse). Now begins the one-hundred-and-fifty-eighth chapter, “Srāvādya-śauca” (impurity due to bodily discharge and the like). Puṣkara said: “I shall explain the aśauca (ritual impurity) arising from discharge (srāva), as approved by Manu and the other sages. With white mustard-seeds (siddhārthaka) and sesame (tila), one should honour the brāhmaṇas; and, after bathing, one should put on other, clean garments—so reads a variant in some recensions. In the case of pregnancy-related discharge (garbha-srāva, i.e., miscarriage/bleeding), the impurity is for three nights; in other cases it is reckoned by nights corresponding to a month, according to the stated rule.”

Verse 2

चातुर्मासिकपातान्ते दशाहं पञ्चमासतः राजन्ये च चतूरात्रं वैश्ये पञ्चाहमेव च

At the close of the prescribed “pāta” (termination) of the Cāturmāsya period, the observance is for ten days (counted from the fifth month); for a Kṣatriya it is four nights, and for a Vaiśya it is exactly five days.

Verse 3

अष्टाहेन तु शूद्रस्य द्वादशाहादतः परं स्त्रीणां विशुद्धिरुदिता स्नानमात्रेण वै पितुः

For a Śūdra, purification is declared to be attained after eight days; for women, after twelve days and thereafter; but for the father, purification is achieved merely by bathing.

Verse 4

न स्नानं हि सपिण्डे स्यात्त्रिरात्रं सप्तमाष्टयोः सद्यः शौचं सपिण्डानामादन्तजननात्तथा

For a sapiṇḍa (a close kin within the same funeral-oblation relationship), bathing is not to be done for three nights; but on the seventh and the eighth day it may be done. For sapiṇḍas, purification is immediate also in cases from the birth of a child up to the eruption of teeth.

Verse 5

आचूडादेकरात्रं स्यादाव्रताच्च त्रिरात्रकं दशरात्रं भवेदस्मान्मातापित्रोस्त्रिरात्रकं

Up to the child’s cūḍā (tonsure rite), the period is one night; for one who has not undertaken the prescribed vows (vrata), it is three nights. Beyond this stage it becomes ten nights; but for one’s mother and father, it is only three nights.

Verse 6

अजातदन्ते तु मृते कृतचूडे ऽर्भके तथा प्रेते न्यूने त्रिभिर्वर्षैर् मृते शुद्धिस्तु नैशिल्की

If an infant who has not yet cut teeth dies, and likewise a very young child even after the cūḍā (tonsure) has been performed—if such a one dies before completing three years—then purification is immediate (with no extended period of impurity).

Verse 7

द्व्यहेण क्षत्रिये शुद्धिस्त्रिभिर्वैश्ये मृते तथा शुद्धिः शूद्रे पञ्चभिः स्यात् प्राग्विवाहद् द्विषट्त्वहः

Purification (from death-impurity) is attained in two days when a Kṣatriya has died; likewise in three days when a Vaiśya has died; and in five days when a Śūdra has died. But prior to marriage, the (death-)impurity lasts for twelve days.

Verse 8

यत्र त्रिरात्रं विप्राणामशौचं सम्प्रदृश्यते तत्र शूद्रे द्वादशाहः षण्णव क्षत्रवैशय्योः

Where a three-night period of ritual impurity (aśauca) is prescribed for Brāhmaṇas, in that same case it is twelve days for a Śūdra, and six and nine days for Kṣatriyas and Vaiśyas, respectively.

Verse 9

द्व्यब्दे नैवाग्निसंस्कारो मृते तन्निखनेद् भुवि न चोदकक्रिया तस्य नाम्नि चापि कृते सति

If a child dies before completing two years, no fire-rite (agni-saṃskāra, cremation) is to be performed; instead, the body should be buried in the earth. For that child, no water-offering rite (udaka-kriyā) is to be done, even if a name had already been given.

Verse 10

जातदन्तस्य वा कार्या स्यादुपनयनाद्दश एकाहाच्छुद्ध्यते विप्रो यो ऽग्निवेदसमन्वितः

For one whose teeth have erupted, the rite of upanayana should be performed; the period is ten days. A Brāhmaṇa endowed with the Agni-veda becomes purified in a single day.

Verse 11

हीने हीनतरे चैव त्र्यहश् चतुरहस् तथा पञ्चाहेनाग्निहीनस्तु दशाहाद्ब्राह्मणव्रुवः

When the prescribed period is deficient, or even more deficient, the expiation (prāyaścitta) is respectively three days or four days. If one fails to maintain the sacred fire for five days, then the expiation is ten days—so declares the Brāhmaṇa tradition.

Verse 12

विशुद्धिः कथितेति घ , ङ , ञ च द्विषट्ककमिति ट क्षत्रियो नवसप्ताहच्छुद्ध्येद्विप्रो गुणैर् युतः दशाहात् सगुणो वैश्यो विंशाहाच्छूद्र एव च

Complete purification is stated (as indicated by the grammatical markers): a Kṣatriya becomes purified after nine days; a Brāhmaṇa endowed with the prescribed qualities becomes purified after seven days. A Vaiśya possessing the requisite qualities becomes purified after ten days, and a Śūdra after twenty days.

Verse 13

दशाहाच्छुद्ध्यते विप्रो द्वादशाहेन भूमिपः वैश्यः पञ्चदशाहेन शूद्रो मासेन शुद्ध्यति

A Brahmin becomes purified after ten days; a king after twelve days; a Vaishya after fifteen days; and a Shudra becomes purified after one month.

Verse 14

गुणोत्कर्षे दशाहाप्तौ त्र्यहमेकाहकं त्र्यहे एकाहाप्तौ सद्यः शौचं सर्वत्रैवं समूहयेत्

When the degree of connection is higher, the impurity-period extends to ten days; when it is of the three-day type, it becomes one day; when it is of the one-day type, purification is immediate. Thus, in all cases one should systematize the rule in this manner.

Verse 15

दासान्तेवासिभृतकाः शिष्याश् चैवात्र वासिनः स्वामितुल्यमशौचं स्यान्मृते पृथक् पृथग्भवेत्

For servants, resident students (antevāsins), hired workers, and disciples living here: when the master dies, their period of ritual impurity (aśauca) is the same as the master’s; but when any one of them dies, the impurity is observed separately by each, according to their own relation.

Verse 16

मरणादेव कर्तव्यं संयोगो यस्य नाग्निभिः दाहादूर्ध्वमशौचं स्याद्यस्य वैतानिको विधिः

For one who has no association with the sacred fires, the required observance begins from the very moment of death; but for one who follows the vaitānika (śrauta-fire) procedure, impurity (aśauca) is counted only after the cremation.

Verse 17

सर्वेषामेव वर्णानान्त्रिभागात् स्पर्शनम्भवेत् त्रिचतुःपञ्चदशभिः स्पृश्यवर्णाः क्रमेण तु

For all phonemes, contact (sparśa) arises from a threefold division; and, in due order, the touch-consonants (spṛśya-varṇas) are arranged as groups of three, four, and fifteen.

Verse 18

चतुर्थे पञ्चमे चैव सप्तमे नवमे तथा अस्थिसञ्चयनं कार्यं वर्णानामनुपूर्वशः

On the fourth, fifth, seventh, and ninth day as well, the rite of collecting the bones after cremation should be performed, in proper sequence for the four varṇas.

Verse 19

अहस्त्वदत्तकन्यासु प्रदत्तासु त्र्यहं भवेत् पक्षिणी संस्कृतास्वेव स्वस्रादिषु विधीयते

For maidens given in marriage without the rite of “hand-giving” (hastadāna), being merely “given” (pradattāḥ), a three-day period of observance/impurity is prescribed. The so-called pakṣiṇī observance is enjoined only for those duly consecrated by proper rites, such as one’s sister and the like.

Verse 20

पितृगोत्रं कुमारीणां व्यूढानां भर्तृगोत्रता जलप्रदानं पित्रे च उद्वाहे चोभयत्र तु

For unmarried girls, the paternal gotra applies; for married women, the husband’s gotra applies. The offering of water (jala-pradāna) to the father is to be performed in connection with marriage as well—indeed, in both cases.

Verse 21

दशाहोपरि पित्रोश् च दुहितुर्मरणे त्र्यहं सद्यः शौचं सपिण्डानां पूर्वं चूडाकृतेर्द्विज

O twice-born (dvija), for one’s parents the impurity period extends beyond ten days; but on the death of a daughter it is three days. For sapinda kin, purification is immediate—this rule applying prior to the cūḍā-kṛti (tonsure rite).

Verse 22

एकाहतो ह्य् आविविहादूर्ध्वं हस्तोदकात् त्र्यहं पक्षिणी भ्रातृपुत्रस्य सपिण्डानां च सद्यतः

For those not yet in the married state, impurity lasts one day; for those who have received the “water from the hand” (hasto­daka), it lasts three days. For the woman of the household, for a brother’s son, and for sapinda relatives, purification is immediate.

Verse 23

दशाहाच्छुद्ध्यते विप्रो जन्महानौ स्वयोनिषु षद्भिस्त्रिभिरहैकेन क्षत्रविट्शूद्रयोनिषु

When birth-impurity or death-impurity arises within one’s own caste-group, a Brāhmaṇa becomes purified after ten days; for Kṣatriyas, Vaiśyas, and Śūdras, purification is respectively after six days, three days, and one day.

Verse 24

एतज्ज्ञेयं सपिण्डानां वक्ष्ये चानौरसादिषु अनौरसेषु पुत्रेषु भार्यास्वन्यगतासु च

This should be understood with regard to sapinda kinsmen (those connected by the same pinda); and I shall also explain it in relation to non-aurasa (non-biological) sons and the like, and in cases of non-aurasa sons and wives who have gone to another man or household.

Verse 25

परपूर्वासु च स्त्रीषु त्रिरात्राच्छुद्धिरिष्यते वृथासङ्करजातानां प्रव्रज्यासु च तिष्ठतां

For women who have entered another family (i.e., married away), purification is prescribed after three nights. The same three-night purification is accepted for those born of illicit or irregular unions and for those living in the state of renunciation (pravrajyā).

Verse 26

आत्मनस्त्यागिनाञ्चैव निवर्तेतोदकक्रिया मात्रैकया द्विपितरौ भ्रतरावन्यगामिनौ

For those who relinquish their own claim, the water-offering rite (udaka-kriyā) is discontinued. Through the mother alone, two fathers (the natural father and the step-father) may be served; but brothers who have gone over to another family are excluded.

Verse 27

एकाहः सूतके तत्र मृतके तु द्व्यहो भवेत् सपिण्डानामशौचं हि समानोदकतां वदे

In the case of birth-impurity (sūtaka), the impurity there lasts for one day; but in the case of death-impurity it should be two days. For sapinda relatives, the state of impurity (aśauca) is to be understood up to the degree of relationship that shares the same funerary water-offering (samānodaka).

Verse 28

बाले देशान्तरस्थे च पृथक्पिण्डे च संस्थिते सवासा जलमाप्लुत्य सद्य एव विशुद्ध्यति

In the case of a child, when one is in a foreign land, and when one is kept apart as a separate portion, one is purified immediately by bathing in water while still wearing one’s garments.

Verse 29

दशाहेन सपिण्डास्तु शुद्ध्यन्ति प्रेतसूतके त्रिरात्रेण सुकुल्यास्तु स्नानात् शुद्ध्यन्ति गोत्रिणः

In impurity caused by a death (preta-sūtaka), the sapinda relatives are purified after ten days; the sukulya relatives after three nights; and those of the same gotra are purified by bathing.

Verse 30

सपिण्डता तु पुरुषे सप्तमे विनिवर्तते समानोदकभावस्तु निवर्तेताचतुर्दशात्

Sapinda relationship, with respect to the male line of descent, ceases at the seventh generation; but the state of being samānodaka—sharing the same lineage of funeral water-offerings—ceases after the fourteenth generation.

Verse 31

जन्मनामस्मृते वैतत् तत्परं गोत्रमुच्यते विगतन्तु विदेशस्थं शृणुयाद्यो ह्य् अनिर्दशं

When the birth-name is recalled (or stated), the gotra should be declared accordingly. But if the person has departed and resides in a foreign land, it should be ascertained by hearing it from one called anirdaśa—one not identifiable as a direct witness.

Verse 32

यच्छेषं दशरात्रस्य तावदेवाशुचिर्भवेत् अतिक्रान्ते दशाहे तु त्रिरात्रमशुचिर्भवेत्

If some remainder of the ten-night period of impurity is still left, one remains impure for exactly that remaining duration. But if the ten days have already elapsed, then one is impure for three nights only.

Verse 33

संवत्सरे व्यतीते तु स्पृष्ट्वैवापो विशुद्ध्यति मृतके तु त्र्यहो भवेदिति घ , ङ , ञ च मतके तु तथा भवेदिति झ स्नाता इति ख , ग , घ , ङ , छ , ज च मातुले पक्षिणो रात्रिः शिष्यत्विग्बान्धवेषु च

But when a year has passed, water is purified merely by being touched. In the case of a death (mṛtaka), there is a three-day period of impurity—so state the recensions marked ‘gha, ṅa, ña’; and in the case of a maternal relative’s death (mātaka), it is likewise—so states the recension ‘jha’. One should bathe—so state the recensions ‘kha, ga, gha, ṅa, cha, ja’. For a maternal uncle (mātula), for one who performs the funeral rite (pakṣin), and in the cases of a pupil, an officiating priest, and relatives, the impurity is for one night.

Verse 34

मृटे जामातरि प्रेते दैहित्रे भगिनीसुते श्यालके तत्सुते चैव स्नानमात्रं विधीयते

When one’s son-in-law has died, or when a daughter’s son, a sister’s son, a brother-in-law (śyālaka), or that brother-in-law’s son has died, only bathing is prescribed as the purificatory observance.

Verse 35

मातामह्यां तथाचार्ये मृते मातामहे त्र्यहं दुर्भिक्षे राष्ट्रसम्पाते आगतायां तथापदि

When a maternal grandmother dies, and likewise when one’s teacher (ācārya) dies—and when a maternal grandfather dies—there is a three-day period of aśauca (ritual impurity). The same rule applies in times of famine, in calamity befalling the kingdom, and when such a misfortune has arrived.

Verse 36

उपसर्गमृतानाञ्च दाहे ब्रह्मविदान्तथा सत्रिव्रति ब्रह्मत्तारिसङ्ग्रामे देशविप्लवे

Likewise, in the cremation of those who have died during an epidemic, and also in the cremation of a knower of Brahman (brahmavid); and in the case of one engaged in a sacrificial session (satra) or under a religious vow (vrata)—as well as during a war that overthrows established order, or during a calamity afflicting the land.

Verse 37

दाने यज्ञे विवाहे च सद्यः शौचं विधीयते विप्रगोनृपहन्तॄणामनुक्तं चात्मघातिनां

In the cases of gifting (dāna), sacrifice (yajña), and marriage (vivāha), immediate purification (sadyah-śauca) is prescribed. For the slayers of a brāhmaṇa, a cow, or a king, and likewise for suicides, the rule is not explicitly stated here.

Verse 38

असाध्यव्याधियुक्तस्य स्वाध्याये चाक्षमस्य च प्रायश्चित्तमनुज्ञातमग्नितोयप्रवेशनं

For one afflicted with an incurable disease, and for one incapable of continuing Vedic self-study (svādhyāya), the permitted expiation (prāyaścitta) is to enter into fire or into water.

Verse 39

अपमानात्तथा क्रोधात् स्नेहात्परिभवाद्भयात् उद्बध्य म्रियते नारी पुरुषो वा कथञ्चन

From humiliation, from anger, from attachment, from insult, and from fear—a woman, and likewise a man, may in some manner die by hanging (self-strangulation).

Verse 40

आत्मघाती चैकलक्षं वसेत्स नरके शुचौ वृद्धः श्रौतस्मृतेर्लुप्तः परित्यजति यस्त्वसून्

A self-killer dwells for one hundred thousand (years) in the hell called Śuca. Likewise, one who—even if aged—having lapsed from Vedic injunctions and the Smṛti codes, abandons life by one’s own act, also goes there.

Verse 41

त्रिरात्रं तत्र शाशौचं द्वितीये चास्थिसञ्चयं तृतीये तूदकं कार्यं चतुर्थे श्राद्धमाचरेत्

There (after death/cremation), the period of ritual impurity (āśauca) is three nights. On the second day one should collect the bones (asthi-sañcaya). On the third day one should perform the water-rite (udaka-kriyā). On the fourth day one should perform the śrāddha.

Verse 42

विद्युदग्निहतानाञ्च त्र्यहं शुद्धिः सपिण्डिके पाषण्डाश्रिता भर्तृघ्न्यो नाशौचोदकगाः स्त्रियः

For those killed by lightning or by fire, the purification period for the sapiṇḍa (kindred) is three days. Women who take refuge in heretical sects (pāṣaṇḍa), who have slain (or caused the death of) their husband, or who do not observe the āśauca rules and the offering of water—such women are not entitled to the regular rites connected with impurity and libations.

Verse 43

पितृमात्रादिपाते तु आर्द्रवासा ह्य् उपोषितः प्रेते, भगिनीसुत इत्य् अपि इति ट यतिव्रतीति ज अपमानादथेति ख , ग , घ , ङ , छ , ज च विद्युदादिहतानाञ्च त्र्यहाच्छुद्धिर्विधीयते इति ट अतीतेब्दे प्रकुर्वीत प्रेतकार्यं यथाविधि

When one’s father, mother, and the like have fallen in death, one should observe a fast and wear a damp, ritually pure garment; the same rule applies also upon the death of a sister’s son. For those slain by lightning and similar causes, purification is prescribed after three days. If a year has elapsed, one should then perform the rites for the departed (pretakārya) according to the proper procedure.

Verse 44

यः कश्चित्तु हरेत् प्रेतमसपिण्डं कथञ्चन स्नात्वा स्चेलः स्पृष्ट्वाग्निं घृतं प्राश्य विशुद्ध्यति

Whoever, in any manner, removes or carries away a dead body that is not of one’s own sapinda-kin becomes purified by bathing while keeping one’s clothes on, by touching fire, and by consuming ghee.

Verse 45

यद्यन्नमत्ति तेषान्तु दशाहेनैव शुद्ध्यति अनदन्नन्नमह्न्येव न वै तस्मिन् गृहे वसेत्

If one eats the food of such people, one becomes purified only after ten days. But if one does not eat their food, then one should not reside in that house even for a single day.

Verse 46

अनाथं व्राह्मणं प्रेतं ये वहन्ति द्विजातयः पदे पदे यज्ञफलं शुद्धिः स्यात् स्नानमात्रतः

Those twice-born (dvija) who carry to the cremation ground the body of a deceased Brahmin who has no relatives obtain at every step the merit of a sacrifice; and their purification is accomplished by bathing alone.

Verse 47

प्रेतीभूतं द्विजः शूद्रमनुगच्छंस्त्र्यहाच्छुचिः मृतस्य बान्धवैः सार्धं कृत्वा च परिदेवनं

A twice-born man (dvija) who follows the funeral procession of a Śūdra who has become a preta becomes purified after three days, having performed, together with the relatives of the deceased, the mourning lamentation (paridevana).

Verse 48

वर्जयेत्तदहोरात्रं दानश्राद्धादि कामतः शूद्रायाः प्रसवो गेहे शूद्रस्य मरणं तथा

As a rule, one should refrain for a full day and night from acts such as giving gifts, performing śrāddha, and the like, when a Śūdra woman gives birth in the house, and likewise when a Śūdra dies.

Verse 49

भाण्डानि तु परित्यज्य त्र्यहाद्भूलेपतः शुचिः न विप्रं स्वेषु तिष्ठत्सु मृतं शूद्रेण नाययेत्

Having discarded the (contaminated) vessels, one becomes purified after three days by smearing the ground with earth. And when one’s own people are present, a deceased brāhmaṇa should not be carried to the cremation place by a Śūdra.

Verse 50

नयेत् प्रेतं स्नापितञ्च पूजितं कुसुमैर् दहेत् नग्नदेहं दहेन् नैव किञ्चिद्देहं परित्यजेत्

One should take the dead body, having bathed it and duly honored it, and cremate it with flowers. One should not cremate a naked body, and one should not leave behind any part of the body uncremated.

Verse 51

गोत्रजस्तु गृहीत्वा तु चितां चारोपयेत्तदा आहिताग्निर्यथान्यायं दग्धव्यस्तिभिरग्निभिः

Then a man of the same gotra (lineage) should take the body and place it upon the funeral pyre (citā). One who maintains the consecrated sacred fires (āhitāgni) should, according to rule, have it cremated by means of the ritual fires.

Verse 52

अनाहिताग्निरेकेन लौकिकेनापरस् तथा अस्मात् त्वमभिजातो ऽसि त्वदयं जायतां पुनः

One person is without the consecrated sacred fires (anāhitāgni), while another maintains only the ordinary domestic fire. From this lineage/union you have been born; may this offspring be born again from you.

Verse 53

असौ स्वर्गाय लोकाय सुखाग्निं प्रददेत्सुतः सकृत्प्रसिञ्चन्त्युदकं नामगोत्रेण बान्धवाः

The son should offer for him the auspicious funerary fire, for his attainment of the heavenly world. The relatives, uttering his name and gotra (lineage), should sprinkle water once as the udaka-offering.

Verse 54

दानश्राद्धादिकर्म चेति झ एवं मातामहाचार्यप्रेतानाञ्चोदकक्रिया काम्योदकं सखिप्रेतस्वस्रीयश्वश्रुरर्त्विजां

Thus one should perform acts such as charity (dāna) and śrāddha. In this manner the water-offering rite (udaka-kriyā) is to be done for departed ones such as the maternal grandfather and the teacher (ācārya). Likewise, a desire-motivated water-offering (kāmya-udaka) may be performed for others—such as a friend, one connected through friendship, a sister’s son, a mother-in-law, and the officiating priests (ṛtvij).

Verse 55

अपो नः शोशुचिदयं दशाहञ्च सुतो ऽर्पयेत् ब्राह्मणे दशपिण्डाः स्युः क्षत्रिये द्वादश स्मृताः

The son should offer the water oblation with the formula “apo naḥ śośucidayam” and observe the ten-day rite. For a Brāhmaṇa, ten piṇḍa-offerings are prescribed; for a Kṣatriya, twelve are remembered.

Verse 56

वैश्ये पञ्चदश प्रोक्ताः शूद्रे त्रिंशत् प्रकीर्तिता पुत्रो वा पुत्रिकान्यो वा पिण्डं दद्याच्च पुत्रवत्

For a Vaiśya, fifteen are stated; for a Śūdra, thirty are declared. A son—or one born of a daughter (a daughter’s son)—should offer the piṇḍa, being treated as equivalent to a son.

Verse 57

विदिश्य निम्बपत्राणि नियतो द्वारि वेश्मनः आचम्य चाग्निमुदकं गोमयं गौरसर्षपान्

Having placed neem leaves in the directions, the disciplined practitioner at the doorway of the house should perform ācamana; then he should employ fire and water, cow-dung, and yellow mustard-seeds as protective purifiers.

Verse 58

प्रविशेयुः समालभ्य कृत्वाश्मनि पदं शनैः अक्षरलवणान्नः स्युर् निर्मांसा भूमिशायिनः

They should enter the prescribed observance, having duly touched and undertaken the rite and discipline, and then, step by step, slowly place the foot upon a stone. They should subsist on food measured “by a single syllable” and on salted fare, abstain from meat, and sleep upon the ground.

Verse 59

क्रीतलब्धाशनाः स्नाता आदिकर्ता दशाहकृत् अभावे ब्रह्मचारी तु कुर्यात्पिण्डोदकादिकं

Having bathed, the principal performer—who has secured the requisite food provisions, even by purchase—should carry out the ten-day rites. If he is absent, then a brahmacārin should perform the offerings such as rice-balls (piṇḍa) and water-libations (udaka).

Verse 60

यथेदं शावमाशौचं सपिण्डेषु विधीयते जननेप्येवं स्यान्निपुणां शुद्धिमिच्छतां

Just as this corpse-related ritual impurity (śāvāśauca) is prescribed among the sapinda kinsmen, so too, in the case of a birth, it should be the same—for those who are discerning and seek proper purification.

Verse 61

सर्वेषां शावमाशौचं मातापित्रोश् च सूतकं सूतकं मातुरेव स्यादुपस्पृश्य पिता शुचिः

For all people there is death-related impurity (śāvāśauca) on account of a corpse; and for the mother and father there is birth-impurity (sūtaka). Yet the sūtaka pertains to the mother alone; the father becomes pure after simple purification by touching water (upasparśa/ācamana).

Verse 62

पुत्रजन्मदिने श्राद्धं कर्तव्यमिति निश्चितं तदहस्तत्प्रदानार्थं गोहिरण्यादिवाससां

It is firmly established that a śrāddha should be performed on the day a son is born; and on that very day, for the purpose of immediate gifting, one should give cows, gold, and the like, as well as garments.

Verse 63

मरणं मरणेनैव सूतकं सूतकेन तु उभयोरपि यत् पूर्वं तेनाशौचेन शुद्ध्यति

Impurity arising from death is removed only by observing the prescribed period of death-impurity (mṛtaka), and impurity arising from birth (sūtaka) is removed only by observing the prescribed period of birth-impurity. If both occur, then whichever arises first—by that prior impurity alone one becomes purified.

Verse 64

सूतके मृतकं चेत्स्यान् मृतके त्वथ सूतकं तत्राधिकृत्य मृतकं शौचं कुर्यान्न सूतकं

If, during the birth-impurity (sūtaka), a death-impurity (mṛtaka) occurs, or if, during the death-impurity, a birth-impurity occurs, then one should give precedence to the death-impurity and perform the purification prescribed for mṛtaka, not that for sūtaka.

Verse 65

समानं लघ्वशौचन्तु प्रथमेन समापयेत् असमानं द्वितीयेन धर्मराजवचो यथा

As for a minor impurity (laghv-aśauca): if its period is equal (i.e., matching), one should complete it by the first rule; if unequal (non-matching), by the second rule—so declares Dharmarāja (Yama).

Verse 66

शावान्तः शाव आयाते पूर्वाशौचेन शुद्ध्यति गुरुणा लघु बाध्येत लघुना नैव तद्गुरु

If, at the close of the death-impurity (śāva/mṛtaka), another death occurs, purification is attained by the previously running period of impurity itself. A lighter impurity is overridden by a heavier one; but a heavier impurity is not overridden by a lighter one.

Verse 67

मृतके सूतके वापि रात्रिमध्ये ऽन्यदापतेत् तच्छेषेणैव सुद्ध्येरन् रात्रिशेषे द्व्यहाधिकात्

If, during death-impurity (mṛtaka) or birth-impurity (sūtaka), another such event occurs in the middle of the night, purification is attained by counting only the remaining portion of that same night; but if it occurs in the latter part of the night, the observance of purification is to be made with an addition of two days.

Verse 68

प्रभाते यद्यशौचं स्याच्छुद्धेरंश् च त्रिभिर्दिनैः उभयत्र दशाहानि कुलस्यान्नं न भुज्यते

If impurity (āśauca) arises in the morning, a portion of the purification is completed in three days; however, in both cases, for ten days the family should not partake of the family’s cooked food.

Verse 69

दानादि निनिवर्तेत कुलस्यान्नं न भुज्यते अज्ञाते पातकं नाद्ये भोक्तुरेकमहो ऽन्यथा

One should refrain from gifts and the like, and one should not eat the food of that family. If (the fault) is unknown, there is no sin in the food; otherwise, the eater alone incurs it.