Impure (Cleansing )

Impurity holds a significant place in hindu religious conduct. Due to a lack of detailed understanding of the nature, conditions, and various types of impurity, it has assumed a strange form. The word impurity is derived from the root word "shuchi." Shuchi means pure or sacred. That which is not pure ceases to be pure. Impurity itself becomes impurity. There are eight major types of impurity based on the situation: 1. Before bathing, 2. After defecation or urination, 3. After sexual intercourse, 4. After shaving, 5. After being touched by an impure person, 6. After a relative gives birth, 7. After the death of a relative, and 8. During a woman's menstruation.

An analysis of the causes of impurity reveals these factors: hygiene and health, emotional, social, and cultural. These causes are We will discuss each impurity here in the background. The impurity that remains before bathing is called "parosapan" or "staleness." During sleep, the human body is completely trapped in the trap of sleep, dreams, and laziness. Furthermore, during sleep, the body comes into contact with various fluids released through the pores of the skin and bedbugs. Due to all these reasons, impurity occurs after sleep. This impurity can only be cured by bathing. Therefore, performing evening rituals without bathing is prohibited. With a few exceptions, most religions and sects strictly adhere to the essential impurity of daily rituals like puja, religious recitation of punyaah (holy prayers), and eating. There is no doubt about this impurity. The reason is that it is part of cleanliness and health.

The impurity that occurs after defecation and urination can be cured simply by washing the face, hands, and feet.  The saliva that accumulates in the mouth during defecation is not nutritious for the body. Furthermore, the impure air of the toilet affects the face. In today's urban culture, washing hands with soap and gargling with water after defecation is considered purification, but this is inappropriate. During defecation, the water can get on the body. Therefore, it is essential to wash hands and feet thoroughly and gargle after urination. Worship of the gods is not permitted without bathing again after defecation. Furthermore, upon returning from outside, clean the palms, knees, feet, and face with water and gargle 4-5 times.

The impurity following sexual intercourse arises partly from a hygiene perspective and partly from an emotional perspective. Sexual feelings remain dormant in the mind for some time after intercourse. Men, in particular, are more affected by this impurity than women.  This is why sexual intercourse is considered a nighttime act. This impurity lasts from the time one wakes up in the morning until one takes a bath. This impurity also ends after bathing.

This impurity continues until one takes a bath after a haircut. Cutting hair after main meals and at noon is prohibited. Remove any clothes after a haircut, soak them in water, and then take a bath. The reason for this impurity is purely for hygiene. It is necessary to wash the clothes and bathe to remove any hair that may have fallen on the body and clothes during a haircut. Getting a haircut and bathing after a meal weakens the digestive fire. Therefore, one should not bathe for at least two hours after a meal. Haircuts should be done during the first two praharas (watches of the day) and before meals. This impurity is removed by soaking the clothes and bathing at that time.Bathing is prescribed for purification for anyone who touches an impure person. Bathing is recommended for anyone who touches someone who is in mourning or cleaning at a place of death. Previously, impurity was considered from birth. Today, that system has fallen into disuse. Furthermore, it's difficult to easily determine what actions a person has performed in society. However, if one discovers that their actions have led to impurity, one must bathe.

But the question arises as to what to do if one is not sure. The best solution is to remove the outer clothing and change into other clothes. There's no telling what animals are sitting on the body outside. Furthermore, passing by a sick or dead animal also exposes one to impure and disease-ridden environments. This can pollute the body and clothes. Therefore, upon entering the house, wash and gargle with hands, feet, and face. Then, removing the worn clothes and wearing clean clothes removes this impurity.

Why is the ritual of mortuary cleansing and genital cleansing performed?

 The delivery of a woman belonging to a Sapinda brother results in a state of impurity called Soher. Worship of gods is prohibited during this impurity. Marriage, Upanayana, Yajna, and other rituals related to peace and tranquility are also prohibited. This impurity specifically begins upon hearing the news of childbirth. For example, if news of childbirth is received on the ninth day, the period of impurity lasts only two days. Thus, the later the news is received, the shorter the period of impurity. In ancient times, this impurity was observed to last 30 days after the birth of a son and 40 days after the birth of a daughter. Later, according to the passage of time, it changed, and now its duration has reached only 10 days.But if a marriage ceremony is scheduled in someone's home, and a woman, even a distant relative, gives birth within three or ten days, it creates a crisis.

Sometimes, this problem is avoided by performing a ritual ten days in advance. However, this is not universally known. What should be done if a woman in a home gives birth while an auspicious event is about to take place? In such circumstances, attempts are made to avoid impurity by sending the woman to her parents' home. However, since these actions are troublesome, it is necessary to change the signs of Jananashauch. If a woman from the same household gives birth in the same home, Jananashauch is mandatory. However, if a cousin or a close relative gives birth, Jananashauch is resolved only after 10 days. Jananashauch is not performed if several women in the family have given birth elsewhere and no news of them is received.

Like Jananashauch, Mritashauch is also considered.  The modern generation does not consider this impurity. However, this ritual of purifying oneself from death is used to obstruct auspicious events and to revel in the loss. In small towns, rural areas, and rural areas, purifying oneself from the dead has caused widespread outrage. In some regions, the actions taken to avoid purifying oneself from purifying oneself from death are disturbing and lead to a lack of faith in religion. Purifying oneself from purifying oneself from kinship can become more severe after the death of a relative. However, observing purifying oneself from purifying oneself from religious obligations and suffering misfortunes due to purifying oneself from purifying oneself from death—this despicable practice must be stopped.

In reality, in a home where a death occurs, everyone is in a state of grief and preoccupied with the deceased's funeral. Therefore, they lack the enthusiasm to participate in auspicious events. Therefore, it is logical for the family to observe a modest ritual of purifying oneself from purifying oneself from purifying oneself from the dead.  Without any background in hygiene and physiology, merely blindly following tradition and pretending to observe the ritual of death purification only causes harm. In ancient times, a large number of relatives lived in small towns. Consequently, the period of death purification lasted throughout the year. In medieval times, this period was reduced to just 10 days. However, now even this period has become troublesome. Therefore, this impurity is avoided by establishing a devaka for various functions.

Furthermore, according to the supposed saying, "Bahusambhaara nashe nadraucham syat," no other impurity is incurred while preparing for a task and gathering materials for it.

In fact, no one should touch a woman who has given birth and her child while they are impure—this is the basic concept of Jananashucha.  At that time, the immunity power of the woman who has given birth is very weak and the child has not developed immunity power. Due to this, the mother and child may face health related problems due to contact with an impure person from outside. There is no scientific or emotional background behind this impurity. This impurity exists only due to blind imitation. In big cities, the concept of public pollution itself is becoming outdated. Due to this, there is a need for religious scholars to give fresh religious instructions regarding public pollution. Reason- This major problem of impurity does not occur on other days.This should be accepted, as indicated by scriptures. This discussion concludes that relatives living in the house where the death occurred should observe the ritual of death for 10 days (until the Tilanjali), those living in houses other than that house should observe the ritual of death for three days (until the immersion of the ashes), and relatives from another village should observe the ritual of death for one day (the day of cremation).

What is the Ashaucha Sampat?

When a ten-day ritual of death and a second ritual of death for ten or less days is in progress, it is called the Ashaucha Sampat. The scriptural decision on this subject is found in the book "Dharma Sindhu." It states that the second ritual of death ends the same type of period of death. That is, if a ten-day ritual of death and a second ritual of death end with the end of the first ritual, the second ritual of death also ends with the end of the first ritual.

The same rule applies to the ritual of death and death and the ritual of death and death.  However, the rule of Sampat applies only to the same impurity, whether it is genital impurity or mortification. If this is the case, the second impurity ends with the first. However, mortification does not end with genital impurity, nor does mortification end with mortification. The rule of Sampat does not apply to the members of the house where a child is born or dies.

Why should menstruation be considered as impurity?

Menstruation is a type of religious impurity. It is different from genital impurity and mortification. Modern people have considered the impurity of touching menstruation as obsolete. The reasons include lack of housing in cities, space constraints, job obligations, and many other factors. Due to all this, considering menstruation as impurity has become quite problematic and painful.  In reality, the untouchability of a menstruating woman is a part of culture, but now, research in medical science and physiology has also proven this untouchability. Even those who do not accept this untouchability on a religious or cultural level must accept it as impurity based on the above scriptures. This is because the touch of a menstruating woman affects various objects. Furthermore, contact with fire during menstruation (while cooking) causes physical harm.

In the present era, a menstruating woman should remain seated in a corner of the house and not speak to anyone.This should be accepted, as indicated by scriptures. This discussion concludes that relatives living in the house where the death occurred should observe the ritual of death for 10 days (until the Tilanjali), those living in houses other than that house should observe the ritual of death for three days (until the immersion of the ashes), and relatives from another village should observe the ritual of death for one day (the day of cremation).

What is 'Ashucha Sampat'?

When a ten-day ritual of death and a second ritual of death for ten or less days is in progress, it is called 'Ashucha Sampat'. The scriptural decision on this subject is found in the book 'Dharma Sindhu'. It states that the second ritual of death ends the same type of period of death. That is, if a ten-day ritual of death and a second ritual of death end with the end of the first ritual, the second ritual of death and death also ends with the end of the first ritual.

The same rule applies to the ritual of death and death and death purification of three and one days, respectively.  However, the rule of Sampat applies only to the same impurity, whether it is genital impurity or mortification. If this is the case, the second impurity ends with the first. However, mortification does not end with genital impurity, nor does mortification end with mortification. The rule of Sampat does not apply to the members of the house where a child is born or dies.

Why should menstruation be considered as impurity?

Menstruation is a type of religious impurity. It is different from genital impurity and mortification. Modern people have considered the impurity of touching menstruation as obsolete. The reasons include lack of housing in cities, space constraints, job obligations, and many other factors. Due to all these factors, considering menstruation as impurity has become quite problematic and painful.  In reality, the untouchability of a menstruating woman is a part of culture, but now, research in medical science and physiology has also proven this untouchability. Even those who do not accept this untouchability on a religious or cultural level must accept it as impurity based on the above scriptures. This is because the touch of a menstruating woman affects various objects. Furthermore, contact with fire during menstruation (while cooking) causes physical harm.

In the present era, a menstruating woman should remain seated in a corner of the house and not speak to anyone.

Talks about whether to touch someone or not have become ridiculous. However, menstruating women are still not permitted to participate in religious activities or visit temples to see idols. This means that menstruation is different from other periods. Pranshik has experimentally proven that the touch of a menstruating woman causes specific types of plants and flowers to wither.

The reason for this is that a very subtle, disruptive vibration emanates from a menstruating woman's body. Its intensity is particularly felt on the first day of menstruation. It decreases on the second day, and even less on the third. This is why a menstruating woman has been compared to a poisonous plant. Furthermore, some insects cannot tolerate the touch of a menstruating woman. Snakes, in particular, keep themselves away from the touch of a menstruating woman. They flee swiftly upon hearing her voice.

The vibrations emanating from a menstruating woman's body are ineffective against the power of mantras.  The findings obtained with state-of-the-art vibration-counting instruments cannot be denied. If a menstruating woman is sitting near a sitar, the strings of the sitar do not tune as smoothly as usual. Sitar players have always experienced this. If the touch of a menstruating woman affects animals and plants, it can also affect humans. Consuming food prepared by a menstruating woman can degrade both the body and mind. The reason is that in such a situation, even if there is no possibility of pregnancy, the vibration waves emanating from her body are laden with toxic seeds.

It is particularly noteworthy here that non-human creatures do not even touch their females during this time. However, human touch can arouse sexual desire. By avoiding contact with a menstruating woman during such times, sexual desire can remain within limits. The desire for sexual satisfaction can arise only in humans at other times besides menstruation.  In public, the intensity of a menstruating woman's touch is less due to the wind. In contrast, the intensity of a menstruating woman's touch at home is greater. Knowledge and influence—both mental states—can make one abandon the thought, but the consequences of physical touch cannot be easily avoided.

The touch of a menstruating woman is impure, and therefore, she is considered untouchable. Due to specific changes in her body at that time, physical exertion can cause her to become untouchable.

There is a possibility of various disorders. According to many scholars, menstruation is a purifying process for women. Therefore, it is essential for the body to receive complete rest during the purifying process. Sexual intercourse during menstruation can lead to deformed and retarded offspring.

These days, many families live in one room in large cities.

For this reason, women's periods continue to occur in rotation every month. Some scholars use a curtain over the prayer room as a substitute, while others place basil leaves on the deities, postponing worship and darshan. Going further, some people stop reciting hymns, mantras, evening prayers, and darshan during this period. This makes it clear that women's menstruation is considered impure. If strict adherence to religious principles is not possible for women during this time, they should definitely seek medical advice and observe the menstrual rituals. They should not touch piles of clothes. No one should touch the menstruating body.  Menstruation is most severe on the first, second, and third days. Therefore, it is extremely important to avoid contact with fire, cooking, and eating during this period.

Food eaten by a menstruating woman can remain in her stomach until the third or fourth day. However, one must bathe and purify the body on that day. If participation in any religious activity is unavoidable, then on the fourth day, after two to three hours have passed after the first bath, return to the toilet and bathe again. However, if bleeding begins, do not participate in religious activities. During a woman's menstruation period, there is no need for men to cover the temple and stop worship and other religious activities. A menstruating woman should not worship the deity or recite hymns, but she must perform bhajans and chant the name of the deity. Men may wear silk or dhauta clothes on other days and perform hymn worship and recitation. Do not offer food prepared by a menstruating woman to God. If a man cannot cook himself, he should offer sugar, sugar candy, fruits, and fruit offerings instead.

 Even if worshipping God and meditating on food prepared by a menstruating woman while she is still in her stomach does not result in any bad results, the fruits are delayed or diminished. During this period, covering the temple would be like hiding the sun. God is always immaculate and hence never gets polluted. Yet, the mere touch of the idols of deities, the symbols of God, by a menstruating woman makes them impure. Those who

If you sincerely wish to follow the religious rituals of a menstruating woman but find it inconvenient to do so, avoid eating food prepared by a menstruating woman, either daily or at least at night. There is no objection to having a ritual the next day.

The first day of menstruation can be determined as follows: Divide the night time into three parts. If menstruation occurs during the first two parts, consider that the previous day. Although bathing is prohibited during these days, the scriptures permit bathing during eclipses. Remembering your favorite deity is beneficial for reducing restlessness and increasing purity of mind during these times. After purifying your body on the fourth day, drinking cow urine reduces the negative effects of menstruation.

Furthermore, observe the Rishi Panchami fast to remove any negative effects, whether intentional or unintentional. This fast should be ended after 50 years, i.e., after menstruation has ended. A menstruating woman has influence over all household items, food, and water.  To remedy this defect, one should perform Udak Shanti at least once a year. These days, having a priest perform Udak Shanti is becoming increasingly expensive. Therefore, burn cowries, incense, camphor, and guggulu (guggulu) in the home and sprinkle water from holy rivers or sacred shrines. This ritual complements the menstrual cycle