Hindus believe that impurity attaches to all the things in the house in consequence of the death of a person in that house. All those things which can be purified by washing are washed and taken back, while things like earthen pots, cooked food, etc. are thrown away, special care being taken to break these pots, so that they may not be used again. Even the walls of the house are white washed.[75] The earthen pots that are required for the funeral rites of the dead are all broken. One which is required for boiling water to bathe the corpse is broken when the body is carried to the funeral ground. Of the rest, one is broken at the funeral pile after the son has passed thrice round the pile with an earthen vessel filled with water. It is believed that birds and animals drinking water out of these vessels would be infected by disease, and this is the reason why these pots are broken. The mourners who use earthen vessels during the mourning break them at the end of the mourning period.[76] Among the Agris of Chaul in the Kolába District, all earthen vessels in the house are broken on the eleventh day after a death in the family, the chief reason assigned for this act being that the wishes and desires of the deceased might lurk in the earthen vessels and cause trouble to the inmates of the house.[77]
All the members of the family of the dead have to observe mourning for ten days. They are purified on the eleventh day after taking a bath and sipping Panchgavya, or the five products of the cow. The son of the dead person, or one who performs the funeral rites of the dead is purified on the twelfth day after completing the rites of Sapindi. A man in mourning does not touch those who are not in mourning. If anybody touches him, both of them have to take a bath. The son of the deceased or, in the absence of a son, any male member belonging to the family is entitled to perform the funeral rites of the dead. These rites are performed during the first twelve days, beginning from the first day or from the 3rd, 5th, 7th or the 9th. One who performs these rites has to sleep on the ground during these twelve days. A person hearing of the death of a member of his family within the first ten days from the date of the death, becomes free from that mourning on the eleventh day. If he happens to hear it within one month of the death, he has to observe it for three days and after one month he has to observe it for one day only.[78] The son, or one who performs the funeral rites of the deceased has to sleep on the ground, and has to take his meals only once a day till the end of the 13th day. He takes his bath in cold water. Sweet things are not prepared in the house during the days of mourning. During the period of mourning, every morning, a Bráhman comes to the mourner’s house and recites some passages from the Garud Purána, which relates to the state of the soul after death. On the eleventh day the house is besmeared with cowdung, and cow’s urine is sprinkled in the house. All the clothes are washed. Mourning is not observed in the case of a death of a Sanyási, and the Lingáyats do not observe any kind of mourning.[79]
The brother of the deceased, his son, grandson and all the members belonging to the family, have to observe the mourning for ten days. The married daughter of the deceased has to observe it for three days. From the fifth or sixth generation in the same family, it is observed for three or one day only.[80] In case of the death of a wife’s parents, the husband has to observe mourning for three days. During the mourning days people do not worship the gods or go to the temples. Milk is also prohibited during the mourning period. The mourners are not to touch anybody except the members of their family.[81]
On the thirteenth day the sons and other members of the family are taken out to visit the temple of any deity by the people assembled for the purpose. It is believed that after going to the temple on the 13th day, the sons and the other members of the family are at liberty to go out of the house.[82]
At Kolhápur it is believed that the deities Etalái and Kálkái of the Konkan districts keep with them evil spirits as their servants. These servant spirits obey the orders of these deities. Some people in this district go to the temples of these deities and request them to lend them the services of these spirit servants. It is considered very lucky to secure the help of these spirits. The temple ministrant then requests the deity to give a Kaul or omen. For this purpose, the temple ministrant calls on the deity to enter his body, and when he is possessed by the spirit of the deity, he allows the applicant to take with him one of the deity’s servants for a fixed period. The Gurav, or the ministrant, then explains to the person the period for which the spirit servant is given, and the amount of the annual tribute required to be given to the deity for the use of her servant. He also gives him a cocoanut and sacred ashes. The applicant then returns home, believing that the spirit servant will follow him, and from that time he prospers. This spirit servant is called Chetuk, and it can be seen only by the person in whose charge it is given by the Gurav.[83]
At Achare in the Ratnágiri District, the spirit of a Bráhman well versed in the Vedas is called Mahápurusha and it is said to be benevolent. It haunts Pipal and Umbar trees.[84]
At Murbád in the Thána District, the spirit known as Vetál, the king of evil spirits, is considered to be benevolent.[85]
The spirit known as Mahápurush haunts the Pipal and Umbar trees. Avagat the ghost of a widow haunts the Avali (Phyllanthus emblica) tree. Alavant, the ghost of a woman dying at childbirth or during her menses, lives in the Nágchámpa, Surang and the Kájra trees. Devachár, Sambandh, Munja, Zoting, Khavis and Khápra reside in trees and plants.[86]
The people of Kolhápur believe that the spirits known as Brahmasambandh, Brahma Rákshasa, and Khavis reside in trees.[87]
The spirits known as Devchár and Chálegat are considered to be the special protectors of crops and cattle.[88]