When a wife is not the chosen one, the period of impurity lasts for only a single day and night. If a kinsman from the same lineage passes away, purification is to be undertaken immediately. For those of the Vaiśya class, purification is achieved in fifteen days, while for a Śūdra, it takes a full month. Among these, a Brāhmaṇa regains purity after ten days of impurity. Each person should faithfully observe the prescribed period of impurity, knowing it is for their own purification, and they must do so without doubt. The rules for impurity are to be followed according to one’s own class and lineage. For Vaiśyas, Kṣatriyas, and Brāhmaṇas, impurity arises from contact with Śūdras; while for Śūdras, Kṣatriyas, and Brāhmaṇas, impurity is said to arise from contact with Vaiśyas. The impurity period for a Kṣatriya, best of the twice-born, is also set in order. The lotus-born Brahmā declares that purification comes for a Kṣatriya after ten nights. When people have eaten or lived together, ten nights bring purification. On the day of impurity, one should not eat food or stay in that household. If a sapiṇḍa relative is touched after death, ten days are needed for purification. For the twice-born, ten days suffice, but for a king, twelve days are required. Alternatively, all may attain purity in six nights, or even in three. After bathing and partaking of ghee, Brāhmaṇas and others are purified. If someone, out of affection, touches another during impurity, then the same period of impurity must be observed for purification. Bathing with clothes on, touching fire, and partaking of ghee also lead to purification. For a Śūdra, three days are prescribed, or, as an alternative, a hundred breath-control exercises. Impurity may last for three nights, or, in some cases, only a single day. For Brāhmaṇas, sometimes only bathing, together with exposure to light, is required. Indeed, bathing alone, even with clothes on, is sufficient for purification—there is no doubt. Whether the deceased is a relative or another person, after ten days, one is purified. When the period of impurity ends, purity is restored by bathing. The impurity lasts for as many days as prescribed, and after that, expiation should be performed. These rules apply in the case of the death of sapiṇḍa relatives, and also in other deaths. The relationship of sharing the same water is determined by knowledge of birth names. Three share in the touch, and the self; the sapiṇḍa relationship extends to seven generations. For married women, the deity Pitāmaha declared that the sapiṇḍa relationship is through the husband. For those of different castes, the sapiṇḍa relationship extends to three generations. Donors, those who observe discipline, knowers of Brahman, and celibates, as well as the king, the consecrated one, and the performer of the prāṇasattra sacrifice—these are all prescribed for immediate purity. In times of famine or calamity, immediate purity is also declared, as it is in cases of death by snakebite or similar causes. Immediate purity is prescribed when renouncing for the sake of a Brāhmaṇa. No impurity is recognized by the virtuous when one has fallen or died. Nor should any śrāddha or similar rites be performed for one who has died with tears or for a piṇḍa. For such a person, impurity is not prescribed; nor are fire, water, or anything similar. Yet, for her, impurity rites must be observed, and the prescribed offerings of water and similar acts should be performed. Offerings such as gold, grain, cows, garments, sesame, cooked rice, jaggery, and clarified butter are to be made in these rites.