In matters of purification, it is taught that for a Brahmin, only bathing is necessary, accompanied by a lamp’s gentle light. Simply bathing—even while still dressed—is sufficient for purification, and there is no doubt about this. When one encounters the impurity that follows a death, whether the deceased is a relative or not, purification is attained after ten days. At the close of this period, a bath restores purity. The duration of impurity matches the prescribed number of days, after which one should perform the appropriate expiatory rites. This rule applies both in the case of the death of sapiṇḍa relatives—those united by shared offerings—and in other deaths as well. The relationship of sharing the same ritual water is determined by knowledge of birth names and lineage. Among these kin, there are three who share physical touch and selfhood, and the sapiṇḍa relationship extends to seven generations. For married women, Pitāmaha, the grandsire, has declared that the sapiṇḍa relationship is traced through the husband. For those of different castes, this relationship extends only to three generations. There are certain individuals for whom the rules differ: donors, those who observe strict discipline, knowers of Brahman, and celibates; also the king, those who have undergone consecration, and performers of the prāṇasattra sacrifice. In times of famine or calamity, immediate purity is declared for all. Likewise, if death occurs by snakebite or similar causes, or if one renounces for the sake of a Brahmin, immediate purity is prescribed. The virtuous recognize no impurity when one who has fallen from righteousness or died in ignominy passes away. No śrāddha or similar rites should be performed for one who has died in tears or for a mere piṇḍa. For such a person, there is no prescription of impurity, nor should fire, water, or other rites be offered. However, for women, impurity rites must be observed, and the prescribed offerings of water and similar acts should be performed. During periods of impurity, certain items—such as gold, grain, cows, garments, sesame, cooked rice, jaggery, and clarified butter—may be accepted. Dry food may always be taken from the house of those in impurity. If a person has not kindled the sacred fire, they should use the household or secular fire, as should others in the same situation. The cremation of the deceased should be performed by relatives, following the proper procedure and with faith. For ten days, together with the relatives, all should wear moist garments as a sign of mourning. On the fourth day, at the doorway of the house, Brahmins should be fed in honor of the deceased. First, pure Brahmin couples should be fed with faith, followed by Brahmins who are not couples—this is known as the ‘nine shraddha’ rite. During these rites, there should be one purifying object, one vessel for water, and a vessel for the rice-ball offering. The ceremony of joining the departed with the ancestors is prescribed again at the completion of one year. Offerings for the sake of the departed should be poured into vessels set aside for the ancestors. The shraddha that joins the departed with the ancestors is to be performed, always preceded by offerings to the gods. However, one who offers a separate rice-ball for the deceased becomes a slayer of ancestors and incurs sin. Daily, food with a water-pot should be given according to the rites for the departed. This eternal rule is to be observed every year. If there is no son to perform these duties, the wife should do so; if there is no wife, then the brother must fulfill them. Having performed all acts of giving and other rituals, one should be endowed with faith and concentration. For women, service to the husband is the only duty recognized in this tradition. By performing this duty, she attains the supreme state spoken of by the teachers of the Veda. It is also prescribed that at the end of each fortnight, on the full moon day, and at the end of the year, rituals should be performed—with the offering of a beast at year’s end, and at the close of each season, with gentle sacrifices—thus upholding the sacred order through the cycles of time.