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Section IX - Other forms of Impurity

डिम्भाहवहतानां च विद्युता पार्थिवेन च ।
गोब्राह्मणस्य चेवार्थे यस्य चैच्छति पार्थिवः ॥९५॥

ḍimbhāhavahatānāṃ ca vidyutā pārthivena ca |
gobrāhmaṇasya cevārthe yasya caicchati pārthivaḥ ||95||

Also in the case of those killed in a riot or Battle or by lightning or by the king; and of those who have died for the sake of cows and Brāhmaṇas; as also for the person for whom the king desires it. — (94).

Medhātithi’s commentary (manubhāṣya):

‘Ḍimba’, ‘Riot’, is fighting done by many people, without weapons; ‘Āhava’ is battle.

In the case of persons killed in these, there is immediate purification.

‘Lightning’ — This has been already explained.

‘Pārthiva’ — the lord of the Earth, who may belong to any of the four castes.

Also in the case of one who, even apart from battle, has been killed in water, or by tusked animals, — for the sake of cows and Brāhmaṇas.

‘Also for the person for whom the King desires it;’ — i.e. the person who has been deputed by him to do a definite work.

Question: — “Why should this be so? In the case of the king himself, immediate purification has been ordained only in reference to his work of protecting the people; how then could the impurity of any and every person, without any restriction, cease merely by the king’s desire?”

[The answer to this is supplied by the next two verses]. — (94).

Explanatory notes by Ganganath Jha:

(Verse 95 of others.)

‘Dimbāhava’ — a riot, or a fight without weapons (Medhātithi); — infants’ (Nandana).

This verse is quoted in Aparārka (p. 916), as laying down additional cases for ‘immediate purity’; it explains ‘dimbāhava,’ as ‘weaponless fight’; — in Gadādharapaddhati (Kāla, p. 317), which takes ‘āhavahata,’ ‘killed in battle’ and remarks that this refers to persons who have been killed ‘when fleeing from battle’, as otherwise there would be no justification for the offerings to the dead described in the Mahābhārata.

Comparative notes by various authors:

Gautama (14.9-12). — ‘The relations of those who are slain for the sake of cows and Brāhmaṇas become pure immediately; also those of men destroyed by the anger of the king; of those killed in battle; likewise those of men who voluntarily die by starving themselves, by weapons, fire, poison or water, by hanging themselves or by jumping from a precipice.’

Viṣṇu (22.47, 52). — ‘The relatives of those who have been killed by jumping from a precipice, or by fire or by fasting, or by water, in battle, by lightning, or by the king, do not become impure; nor those who perform the king’s orders, if the king wishes them to he pure.’

Yama (Aparārka, p. 907). — ‘The relatives of those killed in a riot, or those of suicides, or of those who have been drowned in river or killed by wild animals, become purified instantaneously.’

Bṛhaspati (Do.). — ‘For the relations of those killed in rots, or by lightning, or by the king, or in the saving of cows and Brāhmaṇas, they have declared instantaneous purification; but some sages have declared that the impurity lasts three days.’

Parāśara (3.29-30). — ‘For the relations of persons who have died for the sake of Brāhmaṇas, or in the saving of prisoners or cows, and those who have died in battle, the impurity lasts for one night.’

Sumantu (Aparārka, p. 917). — ‘For those killed by jumping from a precipice, or by ûre or water, or in battle, — those who die in foreign lands, the renunciate — those killed by fasting, those killed by lightning, or those who have committed suicide by going on the Great Journey, — water-offerings may be made, and the purification is instantaneous.’

Kāśyapa (Do.). — ‘The relations of those killed by fasting or by lightning, or by entering fire or water, by fall from a precipice, or in battle, or in foreign land, — or of embryos, or of infants that have teethed, — are purified in three nights.’

VERSE 5.95

Section IX - Other forms of Impurity

सोमाग्न्यर्कानिलेन्द्राणां वित्ताप्पत्योर्यमस्य च ।
अष्टानां लोकपालानां वपुर्धारयते नृपः ॥९५॥

somāgnyarkānilendrāṇāṃ vittāppatyoryamasya ca |
aṣṭānāṃ lokapālānāṃ vapurdhārayate nṛpaḥ ||95||

The King holds in himself the body of the eight guardian deities of the world, of the Moon, the Fire, the Sun, the Wind, Indra, the Lord of Wealth, the Lord of Water, and of Yama. — (95).

Medhātithi’s commentary (manubhāṣya):

‘Body’ here stands for a portion of their, effulgence.

‘Lord of Wealth’ — Vaiśravaṇa, Kubera.

‘Lord of Water’ — Varuṇa.

To the same end we have also a second laudatory declaration in the next verse. — (95).

Last Updated: 16 February, 2018

VERSE 5.96

Section IX - Other forms of Impurity

लोकेशाधिष्ठितो राजा नास्याशौचं विधीयते ।
शौचाशौचं हि मर्त्यानां लोकेभ्यः प्रभवाप्ययौ ॥९६॥

lokeśādhiṣṭhito rājā nāsyāśaucaṃ vidhīyate |
śaucāśaucaṃ hi martyānāṃ lokebhyaḥ prabhavāpyayau ||96||

The King is possessed by the Lords of the World; no im purity, therefore, has been ordained for him; for the purity and impurity affect mortals and have their origin and end in the worldly regions. — (96).

Medhātithi’s commentary (manubhāṣya):

The king is possessed by the said Lords of the World; for him there is no purity or impurity; because the effect of these is only upon mortals; and their origin and end proceed from the world; hence they affect mortals, and not the Lords of the World. — (96).

Explanatory notes by Ganganath Jha:

(Verse 97 of others.)

Buhler wrongly attributes to Medhātithi the reading lokeśaprabhāpyayau; the reading really adopted by Medhātithi is lokebhyaḥ prabhāvāpyayau.

VERSE 5.97

Section IX - Other forms of Impurity

उद्यतैराहवे शस्त्रैः क्षत्रधर्महतस्य च ।
सद्यः सन्तिष्ठते यज्ञस्तथाऽशौचमिति स्थितिः ॥९७॥

udyatairāhave śastraiḥ kṣatradharmahatasya ca |
sadyaḥ santiṣṭhate yajñastathā'śaucamiti sthitiḥ ||97||

For one who is killed in battle with brandished weapons, in the manner befitting the kṣatriya, sacrificial performances become instantly completed; and so also is the impurity; such is the established law — (97).

Medhātithi’s commentary (manubhāṣya):

For one who is killed in battle with brandished weapons, in the manner befitting the Kṣatriya, sacrificial performances become instantly completed; and so also is the impurity; such is the established law — (97).

Explanatory notes by Ganganath Jha:

‘Śastra’, ‘weapon’, is that by which people are slain, killed; hence by the present rule, also for the man who is killed by pieces of stone or a club or such other things, sacrificial performances become completed.

‘Āhava’, ‘Battle is so called because in this men are challenged (āhūyante) to fight, through mutual rivalry.

‘Manner befitting the Kṣatriya; — i.e., never turning his back, — fighting in the defence of his people, or under orders from his master.

‘Sacrificial performances’ — such as the Jyotiṣṭoma and the rest; — ‘become instantly completed’ — finished. That is, the man becomes endowed with the merit proceeding from the due performance of the sacrifices.

Impurity also in their case is the same; i.e. it ceases immediately.

Some people construe the term ‘sadyaḥ’, ‘instantly’, with the word ‘killed’; and according to this what is said here would apply to the case of only that man who actually dies on this battle-field, and not to one who is moved away from there and dies on some other day.

This point however is open to question. — (97).

Explanatory notes by Ganganath Jha:

(Verse 98 of others.)

‘Yajñaḥ’ — ‘The Jyotiṣṭoma and other similar sacrifices’ (Medhātithi); — ‘the funeral sacrifice’ (Nārāyaṇa).

This verse is quoted in Mitākṣarā (on 3.20), in support of the view that in the case of people dying in battle, there is ‘immediate purity’; — in Madanapārijāta (p. 393), which explains ‘yajñaḥ’ as ‘the offering of the funeral ball and so forth,’ — and ‘Santiṣṭhate’ as ‘completed’; — in Nirṇayasindhu (p. 381), which explains ‘yajñaḥ’ as ‘antyakarma,’ ‘the funeral rite’, which is all done at the same time; — in Śuddhikaumudī (p. 71) which explains ‘kṣatradharmahatasya’ as ‘killed in the forefront of battle’ — ‘yajñaḥ’ as ‘Agniṣṭoma and the like,’ — and ‘santiṣṭhate’ as ‘becomes meritorious’; — and in Smṛtisāroddhāra (p. 229) which explains ‘yajñaḥ’ as ‘the ball-offering and the like’, — and ‘Santiṣṭḥate’ as ‘becomes accomplished’.

Comparative notes by various authors:

Yājñavalkya (3. 29). — ‘During the performance of charity, in battle, in sacrificial performances, in times of public disturbance, and under great distress, purification is instantaneous.’

Parāśara (3.30-31). — ‘In this world, two men pierce through the solar orbit — the mendicant firm in Yoga and one killed in the battle-front.’

VERSE 5.98 [Means of Purification]

Section X - Means of Purification

विप्रः शुध्यत्यपः स्पृष्ट्वा क्षत्रियो वाहनायुधम् ।
वैश्यः प्रतोदं रश्मीन् वा यष्टिं शूद्रः कृतक्रियः ॥९८॥

vipraḥ śudhyatyapaḥ spṛṣṭvā kṣatriyo vāhanāyudham |
vaiśyaḥ pratodaṃ raśmīn vā yaṣṭiṃ śūdraḥ kṛtakriyaḥ ||98||

The Brāhmaṇa becomes purified by touching water; the Kṣatriya by touching his conveyance and weapons; the vaiśya by touching either the goad or the leading-strings; and the Śūdra by touching the stick, — after he has performed the rite — (98).

Medhātithi’s commentary (manubhāṣya):

After the completion of the prescribed period of impurity — of ten days, &c. — there is something more that has got to be done.

‘Touching Water’ stands for bathing, as we have already explained before.

‘After he has performed the rite.’ — This goes with the Kṣatriya and the other two that follow; and the ‘rite’ meant is only bathing, none other being found to have been prescribed. The meaning thus is that, ‘having bathed, they should touch the conveyance and other things.’

Others however explain the term ‘rite’ as standing for the Śrāddha ceremonies; the meaning being that all become pure after having performed the Śrāddha-ceremonies, but the Brāhmaṇa after he has ‘touched water’, and the Kṣatriya and the rest after touching the conveyance and other things. — (98).

Explanatory notes by Ganganath Jha:

(Verse 99 of others.)

‘Apaḥ spṛṣṭvā’. — ‘Having touched water; i.e., having bathed’ (Medhātithi, Kullūka and Nārāyaṇa); — ‘washed hands’ (Govindarāja).

This verse is quoted in Mitākṣarā (on 3.29), which adds the following explanation: — ‘Kṛtakriyaḥ’ should be construed with each of the four terms, ‘vipraḥ’, ‘kṣattriyaḥ’, ‘vaiśyaḥ’ and ‘śūdraḥ’; the meaning being — ‘the Brāhmaṇa, having passed through the period of impurity, having performed the rites, and having bathed, becomes pure by touching water with his hands;’ the term ‘spṛṣṭvā’ is to be taken in its literal sense of touching, and not in that of either bathing or sipping water; as it is only the former that would be compatible with the ‘conveyance and weapons’; — it suggests also another explanation: — ‘kṛtakriyaḥ’, ‘after having duly made the offerings of water and other things during the period of impurity, the Brāhmaṇa becomes pure by touching water, this being a substitute for the bathing which is ordained for ending all forms of impurity; and the kṣatriya becomes pure by touching the conveyance and weapons and so forth.’

This verse is quoted in Nirṇayasindhu (p. 427); — in Smṛtitattva (p. 278), which says that “according to Mitākṣarā, ‘kṛtakriyaḥ’ means ‘having bathed at the end of the period of impurity’” — also in II, p. 337 where it refers to the same opinion of Mitākṣarā and quotes Hāralatā as explaining the term to mean ‘having performed the rites of the tenth day;’ — in Śuddhikaumudī (p. 154), which explains ‘kṛtakriyaḥ’ as ‘who has finished the rites of the tenth day’; — in Hāralatā (p. 194) which explains ‘kṛtakriyaḥ’ as ‘who has completed the rites of the tenth day’, and ‘apaḥ spṛṣṭvā’ as standing for the mere touching of water, and not for bathing, ‘pratoda’ as ‘what is known as pāñcnī, ‘raśmi’ as the yoking-rope and ‘yaṣṭi’ as the ‘bamboo stick and so forth’; — and in Smṛtisāroddhāra (p. 226), which explains ‘kṛtakriyaḥ’ as one ‘who has performed’ the bath and other ceremonies at the end of the period of impurity.

VERSE 5.99 [Impurity in the case of persons beyond the pale of Sapiṇḍa relationship]

Section XI - Impurity in the case of persons beyond the pale of Sapiṇḍa relationship

एतद् वोऽभिहितं शौचं सपिण्डेषु द्विजोत्तमाः ।
असपिण्डेषु सर्वेषु प्रेतशुद्धिं निबोधत ॥९९॥

etad vo'bhihitaṃ śaucaṃ sapiṇḍeṣu dvijottamāḥ |
asapiṇḍeṣu sarveṣu pretaśuddhiṃ nibodhata ||99||

O Best or Brāhmaṇas, thus has been described to you the purification necesssary in the case of ‘Sapiṇḍa-relations.’ — (99).

Medhātithi’s commentary (manubhāṣya):

The two halves of this verse are meant to serve respectively the purpose of recapitulating what has gone before and introducing what is to come. — (99).

Last Updated: 16 February, 2018

VERSE 5.100

Section XI - Impurity in the case of persons beyond the pale of Sapiṇḍa relationship

असपिण्डं द्विजं प्रेतं विप्रो निर्हृत्य बन्धुवत् ।
विशुध्यति त्रिरात्रेण मातुराप्तांश्च बान्धवान् ॥१००॥

asapiṇḍaṃ dvijaṃ pretaṃ vipro nirhṛtya bandhuvat |
viśudhyati trirātreṇa māturāptāṃśca bāndhavān ||100||

A Brāhmaṇa, having carried, like a relation, a dead Brāhmaṇa who is not his ‘Sapiṇḍa’ relation, — or the near relatives of his mother, — becomes pure in three days. — (100).

Medhātithi’s commentary (manubhāṣya):

‘Like a relative’, — i.e., from a religious motive, and not on payment of wages.

‘Near relatives of his mother’: — the term ‘near’ is meant to include such close relations as the maternal uncle and the like. From this it appears that the term ‘non-sapiṇḍa’ here stands for those who are not ‘samānodaka’, — and not only for all except sapiṇḍa -relations. — (100).

Explanatory notes by Ganganath Jha:

(Verse 101 of others.)

This verse is quoted in Mitākṣarā (on 3.14), which deduces the following conclusions from this and the next verse: — If, through affection for the dead, one after having carried the dead body, lives in the house and takes his food there, then he remains impure for ten days; — if he remains in the house but takes no food there, the impurity lasts for three days; — if he only carries the body, but neither remains in the house nor takes food here, then the impurity lasts for one day only; — in Śuddhimayūkha (p.17); — in Smṛtisāroddhāra (p. 220); — in Śuddhikaumudī (p. 59), which explains ‘bandhuvat’ as ‘through affection and adds that if it is done merely as a meritorious act, then there is mere bathing.

It is quoted in Madanapārijāta (p. 413), which notes that the rule pertains to the carrying of the dead body of a person belonging to the same caste as oneself; — in Parāśaramādhava (Ācāra, p. 631), which deduces the same conclusions as Mitākṣarā, and adds that it refers to the dead of the Brāhmaṇa’s own caste; for those of different castes, the rule is laid down by Gautama, that the impurity is to be regulated according to the rules pertaining to that caste; — and in Smṛtitattva (II, p. 293), which explains ‘bandhuvat’ to mean ‘through affection’, and deduces the same conclusions as Mitākṣarā, and adds that in the case of ‘relations’ if one carries the dead body only with a view to acquiring spiritual merit, the man remains impure for three days, even though he may not live in the house or take his food there.

It is quoted in Aparārka (p. 883), which adds that from the rest of the verse it is clear that what is said here applies only to that case where one does not take his food in the house of the dead; — in Hāralatā (p. 82), which has the following notes: — ‘nirhṛtya,’ ‘having carried and burnt,’ — ‘bandhuvat,’ through affectionate regard; — this implies that if it is done by way of helping a helpless person, then this rule is not applicable, — ‘māturāptān,’ uterine brother or sister or maternal uncle and so forth; — and in Gadādharapaddhati (Kāla, p. 320) which adds that this rule applies to ages other than the Kali.

Comparative notes by various authors:

Baudhāyana (1.11.32-33). — ‘If one unintentionally touches the corpse of a stranger, he becomes pure by bathing in his clothes; — if he does it intentionally, he remains impure for three days.’

Parāśara (3.39-41). — ‘Those twice-born men who carry the dead body of a Brāhmaṇa who has none of his own, obtain the rewards of sacrifices at each step of the journey (to the cremation-ground); for those men of meritorious acts, there is no sin or impurity, and they become purified immediately by bathing; on carrying and burning the dead body of a Brāhmaṇa who has no sagotra and no relations, one becomes purified by breath-suspension.’

Aṅgiras (Panlśaramadhava, p. 631). — ‘If one somehow carries the dead body of one who is not his sapiṇḍa, he becomes pure the same day by bathing in his clothes and touching fire.’

Parāśara (Aparārka, p 883). — ‘The Brāhmaṇa is not defiled by touching or cremating a dead body; one who carries it, and applies fire to it, becomes pure after bathing.’

VERSE 5.101

Section XI - Impurity in the case of persons beyond the pale of Sapiṇḍa relationship

यद्यन्नमत्ति तेषां तु दशाहेनैव शुध्यति ।
अनदन्नन्नमह्नैव न चेत् तस्मिन् गृहे वसेत् ॥१०१॥

yadyannamatti teṣāṃ tu daśāhenaiva śudhyati |
anadannannamahnaiva na cet tasmin gṛhe vaset ||101||

But if he eats their food, he becomes pure in ten days; if however he does not eat their food, he is purified in one day, if he does not dwell in that house. — (101).

Medhātithi’s commentary (manubhāṣya):

If he does not eat food, but dwells in the house, then the impurity lasts for three days, as already laid down before. But if he does not eat food, nor dwells in the house, then it lasts for one day only; while if he cats the food, as well as lives in the house, then it lasts for ten days. — (101).

Explanatory notes by Ganganath Jha:

(Verse 102 of others.)

This verse is quoted along with the preceding one in Mitākṣarā (on 3.14); — in Madanapārijāta (p. 413); — in Parāśaramādhava (Ācāra, p. 632); — in Smṛtitattva (II, p. 294); — in Aparārka (p. 883), which adds that the term ‘daśāha’ stands for ‘the full period of impurity laid down for each caste’; — in Śuddhikaumudī (p. 59), which says that the rule that ‘if the man does not live in the house, he becomes pure in one day’ implies that if he lives in the house, it will take three days; — in Hāralatā (p. 82), which adds this explanation — ‘If one does not sleep or eat in the house of a person under impurity, he is impure for one day and night, and if he lives in the house but. does not eat there, then for three days’; — in Gadādharapaddhati (Kāla, p. 320), which says this refers to ages other than the Kali; — in Śuddhimayūkha (p. 17), which interprets the rule to mean ‘if one carries the body, lives in the house, but does not eat, then it takes three days, and if he lives in the house and also takes food, it takes ten days’; — and in Smṛtisāroddhāra (p. 220) which says that this applies to cases where the man is of the same caste as the dead person.

Comparative notes by various authors:

Viṣṇu (22.8). — ‘He who eats but once the food of Brāhmaṇas or others, while they are impure, will remain impure as long as they.’

Yājñavalkya (3.15). — ‘The religious student shall not eat food of those under impurity: nor shall he dwell with them.’

VERSE 5.102

Section XI - Impurity in the case of persons beyond the pale of Sapiṇḍa relationship

अनुगम्येच्छया प्रेतं ज्ञातिमज्ञातिमेव च ।
स्नात्वा सचैलः स्पृष्ट्वाऽग्निं घृतं प्राश्य विशुध्यति ॥१०२॥

anugamyecchayā pretaṃ jñātimajñātimeva ca |
snātvā sacailaḥ spṛṣṭvā'gniṃ ghṛtaṃ prāśya viśudhyati ||102||

Having voluntarily followed a dead person, whether he be a relation or not, he becomes pure by bathing with his clothes on, touching fire and eating clarified butter. — (102).

Medhātithi’s commentary (manubhāṣya):

‘Following’ — going after, intentionally. If he happen to follow it by chance, then he need not bathe with clothes on.

Bathing, Touching of fire and Eating of clarified butter, — all these collectively are the means of purification. — (102).

Explanatory notes by Ganganath Jha:

(Verse 103 of others.)

This verse is quoted in Mitākṣarā (on 3.26), which explains ‘jñāti’ as ‘mother’s sapiṇḍa’; — in Aparārka (p. 918), which adds that this applies to one who follows the dead body intentionally, and not to one who happens to go with it by mere chance; — and in Vīramitrodaya (Āhnika, p. 212).

This verse is quoted in Śuddhimayūkha (p. 22), which explains ‘jñāti’ as ‘one belonging to the same caste,’ not a sapiṇḍa, and adds that ‘eating of butter’ means fasting.

It is quoted in Smṛtisāroddhāra (p. 225), which explains ‘jñāti’ as ‘mother’s sapiṇḍa’; — in Nityācārapradīpa (p. 332); — in Hāralatā (p. 86) which has the, following notes: — ‘Pretam,’ a Brāhmaṇa dead, — if one intentionally follows he becomes pure by touching fire and eating not butter, this is what is meant, and not that the impurity ceases on this alone, because even without following the dead body, the death of a relative involves an impurity for ten days; the following of a non-relative (‘ajñāti’) however involves only the touching of fire and eating of butter, and no further impurity.

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