Chapter 19 - Description of the ritual of remaining clean in Dharmas of Grihastha

Description of the ritual of remaining clean in Dharmas of Grihastha. 

Shri Narayan-muni said:- 

A man must at once take a purification bath, after seeing a bad dream, after touching an evil man, after having shaven, after having intercourse and after touching a corpse. 1. 

Bath must be taken after touching a man of Buddha faith, man of Caravaka cult and non-believers in God. Hari’s name must be repeated after worshipping the sun God after bath. 2. 

Sprinkling of water is sufficient if an infant touches a menstruating woman. If a child touches such a woman, he should sip holy water (Achamana) for purification. For an adolescent, bath is recommended. 3. 

An infant (Bala) is one who is not given solid food to eat. Before performing the ritual of shaving the hair in the scalp, a human is known as Shisu. A kumara is one who is yet to be administered the ritual of thread-ceremony. 4. 

Grain collected from a farm, water drawn from well, milk brought from a cowshed should be accepted even if it is brought by a Shudra. 5. 

Water, grain, curd, butter-milk, milk, ghee etc. may be accepted from a Shudra and needs no purification. Manu has said so. 6.

A cloth washed by a washer man, baskets from the market, food collected as alms etc. can be purified by sprinkling pure water. 7. 

Corn or grain collected by Shudra is purified by air; ghee is purified by heating on fire. And hides of a deer or ivory are purified by time-lapse. 8. 

Domestic utensils, pots, sacrificial utensils (Yajna-patras) are purified by sprinkling hot water. Wood, yarn of wool and cotton get purified by washing with water. 9. 

As for fresh water in tiny tank, it is purified after three days in the rainy season. A big storage space of water is purified after ten days. In time of emergency, it is purified the very next day. 10. 

A house is purified with clay mixed with water sprinkled on it. The inauspicious or impure things are purified by wiping out dirt on it with water, mixed with sandalwood. 11. 

Blankets of silk and wool are purified in bright sunlight and fresh air; and also Kamsya (zinc); jute cloths are also purified in the same way. 12. 

Thick blankets and pillows dyed with Kusumbh flower-colour are purified by spreading in the open bright sunlight and wiping with little water. 13. 

If they are much dirty, they should be washed in more water and dried. 14.

Copper is purified with sour tamarind, lemon or similar things; lead is purified with salty materials. Bronze is purified with water mixed with ash. Brass is purified with water and clay. 15. 

If zinc is not purified by smearing ash, it should be smeared with wine; if it has become dirty due to wine and urine, it is purified by wiping. 16. 

A copper pot which has become dirty due to meat or flesh will not become clean by applying sour things; it will be cleaned by heating it. 17. 

The white copper (Kamsya) pots which are smelt by a cow or touched by Chandala are cleaned with ten salts. 18. 

A big mound of food, if touched by a dog, becomes impure. In such a case, the portion that is touched by a dog should be thrown away. 19. 

Soil particles, fire, horse, cow, shadow, rays, water drop, earth, air, a bee etc. never become impure even if touched by an untouchable. 20. 

Darbha/Kusha (sacred grass), black deer skin, holy chant (Mantra), cows, fire, Brahmin and sesame never become stale if used once; and can be reused. 21. 

Darbha becomes Nirmalya (stale), if used in Pindas (rice balls) during obsequial rituals. A Brahmin becomes impure while dining in cremational rituals performed on Nineth, tenth and eleventh day after the death of a person. A mantra becomes futile when shared with Shudras. Fire becomes worn out due to utilisation by a renunciate (Sanyasins). 22. 

Organs and limbs of one’s body are purified by water; mind by truth; knowledge (Vidya) is purified by penance and wisdom by knowledge. 23. 

Pollution and purification of various types: birth etc. Sutak-Nirnay of Birth-Death:- O Brahmin! Now I shall narrate to you, various kinds of death mourning rituals. These differ according to caste and social order; I shall narrate in brief. 24. 

A father must take bath to get purified at the birth of his son; then he must continue to observe the impurity for ten days, during which he should not perform rituals like daily Sandhya- vandana. 25. 

Mother giving birth to a son, is purified after twenty one days and in case of a daughter’s birth, the mother is purified after one month. 26. 

All descendents in the purview of maternal and paternal Sapinda (prohibited) relationship (Sapindya) have to observe ten days genetic pollution. For renunciates, it is said to be three days for Sodakas (i.e. remote collaterals within ancestral: eighth to fourteenth generation, who propitiated by mere water-offering). 27. 

In the event of birth of a son or a daughter, there is no pollution when people mutually touch each other. If the mother of a new- born is touched, then that person is purified by taking a bath. 28.

The father of the new-born has no pollution due to the birth of a son on first, sixth and tenth day. 29. 

Hence, there is no blemish for the father performing the birth- ritual. There is no harm in receiving alms such as land, gold etc. from him. 30. 

Death pollution. 

Now about the death–pollution. In the case of consanguine (Sapindi) brethren, the period (of pollution) is ten days and for remote consanguines (Sodaka), it is only three days. 31. 

If an infant dies within ten days after birth, its brethren should not observe death-pollution; yet birth-pollution continues. 32. 

If an infant dies after naming ceremony but before its teeth appear, only bath is recommended to consanguine on cremationday. If death of an infant occurs after its tonsure and before completion of five years, pollution is stipulated for three days. 33. 

One day pollution is set for the death of unbetrothed maiden; and for betrothed one, it is three days. In there is a contingency of death of a son after thread-ceremony, the defilement is for a period as per convention of respective caste of twice-born (Brahmana- Ksatriya and Vaisya). 34. 

In case of death of a Brahmin, it is ten days; for Kshatriya twelve days, for Vaishya fifteen days; and for Shudra, it is one month. Generally, the option is ten days for all the four social orders. Yet, in times of calamity, there is no obligatory rule of even ten days. 35 - 36. 

Sages recommend three days of defilement in case of death of officiating preceptor (Acharya), maternal grandfather, daughter’s son, one’s own officiating priest (Sva-yajya) or sister’s son. 37. 

In the event of death of maternal uncle, aunt, father-in-law, mother-in-law, son-in-law or sister, in one’s own house, the defilement should be observed for three days. Otherwise (i.e. death occurring elsewhere), pollution may be observed for one and half day (two nights and one day). 38. 

In the event of death of father’s sister, friend, disciple, ruler of one’s country etc., the pollution for one day is to be observed. Even though the association in such cases is less, bath along with changing clothes is deemed essential. 39 - 40. 

The period of defilement is defined as under: night should be divided into three parts; if birth or death occurs in first two parts or mensuration is noted, it should be counted as first day. If it falls in later part, the next day should be taken as first day. Some wise ones have opined so. However, some great seers have interpreted that the previous day is to be taken- the one prior to midnight or prior to sunrise. 41 - 42. 

If the deceased person had maintained perpetual sacred fire (Agnihotra), then the day of cremation has to be taken as the first day. If he has not maintained Agnihotra, then the days should be calculated from the day of death. The computation of defilement- days may be learnt from (elder) householders. 43. 

O eminent Brahmin! If the news of a child-birth is known after ten days, then, there is no need to observe birth- pollution. Now, about death-pollution, the convention is as under: 44. 

When the news of death comes ten days later, three days pollution should be observed if the news comes three months late. If it comes six months late, it should be observed for one and a half days. If it comes nine months late, one day defilement is to be observed. If it comes further late, the person is purified simply by a bath. 45. 

If death (of a kinsman) occurs in another country, some great seers recommend merely a bath (for purification). In the case of death of ascetic or a hermit, the same i.e. mere bath is enough. 46. 

When a great river divides two regions, or a mountain is a barrier separating the regions or when dialects differ in two regions, then such Aland is called a foreign land (Desantara). 47. 

Whether it is within the country or in a foreign country, if mother, father, wife or husband die, the relatives have to observe the pollution-period of ten days. 48. 

If anyone dies in a war, dies while saving a cow or a Brahmin or dies an unnatural death, pollution has to be observed. 49. 

Nirnay when two Sutaks get mixed. 

If there is sequential birth or death, i.e. birth after birth or a death after death, the purification would take place by residual of the former exempting the latter. If another ten day birth-pollution occurs on tenth day of the prior birth-pollution, if night is yet to pass, then purification takes place, by three day observance. Even when three hours (1 Yama) are yet to pass, the purification would take place by three day-observance. When birth-pollution occurs during subsistence of death-pollution, then, by undergoing defilement-observance for death, birth-pollution gets purified. But observance of birth-pollution is not potent of purification of death-pollution. 50 - 52. 

If there occurs a long pollution-tenure during a short defilement, purification does not complete by observance of the former; it gets purified by its own time lapse. 53. 

O twice-born! In spite of occurrence of birth-pollution, during death-pollution, nine obsequies are to be offered at scheduled time and proper sequence, by son etc. Even though he is impure, he should do the obsequies on eleventh day (after parental death). In the case of the performer, the purity is temporary. In fact, he still sustains impurity. 54 - 55. 

Special rules of defilement. 

The topic of genetic pollution has been elaborated in various ways, by sages. From there, other specialities may be gathered, ‘O good-hearted one! 56. 

‘O Suvrat! In case of stoics, forest-dwellers, ascetics and celibates, neither death-pollution nor birth-pollution has been prescribed by pious authorities. On receiving news about the death of mother, father or teacher, they should take bath along with changing clothes. They need not observe this for the death of anyone else. 57-58. 

When, observance of a determined vow (Vrata), marriageceremony, ancestral death-anniversary, domestic fire-sacrifice or Chant-muttering (Japa) has already begun, birth-pollution does not accrue. Yet, if these activities are yet to be commenced, birth- pollution occurs. 59. 

Official commencement of sacrifice takes place, with the act of choosing an officiating priest or resolve in the case of vow and charity-donation. Nandi-obsequy in the case of marriage and the act of cooking in the case of ancestral obsequy are the signs of commencement. 60. 

During continuance of birth-pollution, if death anniversary occurs, then, the obsequy (Shraddha) should be performed by prudent ones after the end of birth-pollution or on the next new moon day as per conventional ritual-procedure. 61. 

In times of emergency, there would be no pollution for all even in pollution period. All that pollution practice is ordained to be observed during quiet and undisturbed times. 62. 

Abandonment of even routine rites (like Sandhya-vandana) is enjoined during the defilement period. But the motivational rituals already begun are to be done, as per the norms of the ritual. 63. 

Morning-evening- rituals (Sandhya-vandana) should be performed mentally without Kusa-water. A Brahmin should abstain from Omni-God-adoration (Vaisva-deva) for ten days. 64. 

In the case of sacrificial rite (Srauta-karma), purification instantly accrues after bath; yet, one becomes impure again, thereafter. The rites ordained in Smritis should be done by someone else. 65. 

In respect of salt, oil, fruits, flowers, milk, ghee and all the groceries (bought from market), there is no associated birth/ death-pollution. 66. 

In the contingency of bathing obligation for sick person, a healthy person should touch him (the sick person), after repeatedly bathing for ten times. Thereby, the sick person gets purified. 67. 

In the case of a woman, who is suffering from fever; or is in pollution-menstruation, another woman should touch her and take bath every-time she touches. 68. 

The king himself (engaged in political work) and other state officials, those who are officiating in sacrificial sessions and observe vows become purified by bath only, to begin their daily routine duty. Likewise, the medical practitioners, carpenters and such other artisans also get similarly purified, to do their jobs. 69. 

Pollution during solar and lunar eclipses. ‘O Brahmin! Thus I have narrated in brief, about the two-fold pollution: natal and mortal. In the same way, there is a third one: Rahu Sutaka, which should be known. 70.

People of all the four Varnas have the birth-pollution of Rahu. One may do his duties after taking bath. One should avoid cooked food (during the eclipse-period). 71. 

Gruel of fermented boiled rice, milk, butter milk, curd, noncooked oil etc. and water put in earthen pot is not polluted, when added by sesames and Darbha-blades. 72. 

Before four Yamas (4x3=12 hours), of the solar eclipse, and three Yamas of lunar eclipse, no one should take meals excepting female, children, old, weak and ill persons. 73. 

When eclipsed sun is forecast to rises in the horizon at dawn, no meals should be taken on previous night. In case of foretold eclipse during moon-rise, meals should not be taken after previous noon. 74. 

If the solar eclipse is at the sunset, day and night fasting should be observed. Next day, only after sunrise should one take meals. 75. 

If the lunar eclipse is at the setting of moon (in the morning), one should perform bath, Homa etc. after knowing the termination of eclipse. But meals should be taken only after next moon-rise. 76. 

During one Yama (3 hours) before solar and lunar eclipse, old people, young people, children and ill persons should certainly not take meals. 77. 

If any one takes meals during the eclipse without the knowledge of it, such a man is wretched person; he is purified by atonement and one who takes meals during the prohibited period before the eclipse, he would be purified by observing fast for next three days. 78. 

When solar eclipse falls on a Sunday and lunar eclipse falls on Monday, such a coincidence is known as ‘Chudamani’; Such a Yoga enhances the merit of one’s Pynya 79. 

Whatever merit is accrued on the days of occurrence of lunar and solar eclipses is one crore times more than that of the merit acquired by performing Chudamani Yoga. 80. 

During the solar and lunar eclipses, bath is recommended at the commencement of eclipse. During the state of eclipse, Homa and worship of God is recommended. At the time of release, charitable alms are recommended and on complete release, bathing is enjoined. 81. 

One who does not take bath at the end of the eclipse-birthpollution (both solar and lunar) has to be in Sutaka-pollution until the next eclipse occurs. 82. 

Cold water bath is superior to warm water bath. Water fetched by oneself is better than that that brought by others. Underground water is holier than the one carried from elsewhere in pots. Water from mountainous springs is even superior. Lake-water is holier than that and the river-water is more meritorious. Water from a holy river is still more meritorious. Sea-water is considered as the uppermost limit in terms of merit. 83 - 84. 

As far as possible, a bath must be taken for self-purification and as per affordability. One should give the following in alms: cow, land, gold, sesame etc.,. 85. 

Description of various types of result of donation offered during eclipse 

A donor, who gives land in alms (on the occasion of solar or lunar eclipse) becomes a sovereign ruler of a region and feels contented overall. One who gives food in alms gains reputation on earth; one who gives silver in alms, becomes handsome. One who gives lamp in alms becomes a very bright-eyed man; one who gifts a cow attains heaven after death. One who gives gold in alms lives long; and one who gives sesame begets good children. 87. 

One who donates a house gets a high-towered mansion in the other world. One who gives clothes in alms goes to the lunar globe. One who gives horses in alms begets a divine vehicle. The donor of a bull becomes wealthy. The donor of a palanquin and an elegant coach begets a good wife. Therefore, one should give alms faithfully and according to one’s monetary affordability. 88 - 89 

Both donors - one who gives in faith and another one who accepts in faith become heaven-dwellers. Otherwise, all that charity (given and accepted), goes waste and fruitless. 90. 

When one performs obsequies rite (Shraddha) during solar and lunar eclipses, it is certain that, by his efforts, the whole earth is as good as donated. 91.

There is no harm in performing obsequy at night during lunar eclipse. The ritual of obsequy etc. during eclipse is approved even when done by a person in pollution. 92 - 93. 

In this way, code of conduct of righteous persons has been narrated to you, by me. It is a giver of happiness to all those settled in householder stage of life. ‘O doyen among twice-born! Whoever observes this righteous code, permanently, along with devotion to Lord Shri Vishnu, would gain intense fame and finally attain the celestial globe: Golok in the other world. 94. 

Thus ends the ninteenth chapter entitled, ‘description of purificatory rites,’ in the fifth Prakaran of Satsangi jivan, the life story of Lord Narayan, also titled as Dharmashastra (the rules of the code of conduct). 19