Can Hindu women perform the last rites of their loved ones? Here's what the Garuda Purana says

In Hinduism, it is a general belief that sons or male progeny alone are eligible to conduct the final rites of the deceased parent. Daughters are excluded as per social norms and family traditions. But this account is different in the Garuda Purana, one of Hinduism's most authoritative texts on death and the afterlife. In this sacred scripture, it is laid out that in some cases, women can and must do the final rites.

Disclaimer: This article is intended for informational and educational purposes only. It explores scriptural references from the Garuda Purana to provide context on Hindu death rites and related practices. Interpretations of religious texts may vary across regions, communities, and traditions. The views expressed herein do not necessarily reflect those of The Times of India. The publication does not endorse or oppose any particular belief system, ritual practice, or reinterpretation of scripture

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In Chapter 8 of the Preta Khanda of the Garuda Purana, Garuda queries Lord Vishnu as to who is qualified to conduct the funeral rites. Lord Vishnu responds with an elaborate list:
"Son, grandson, great-grandson, his brother, the brother's descendants, and also the descendants of sapinda — all these are entitled to conduct the obsequies. In their absence, samānodaka-descendants of all these can conduct the rites."
This establishes a clear preference for male relatives. But that is not the end of it. Vishnu goes on to add:
"Or, if both the families are without males, the women must take charge of the obsequies (wife, daughter, sister). Or the king may conduct all the ceremonies — the initial, the middle, and the last."
This verse clearly states that in the absence of male members, women are absolutely allowed to carry out the last rites. The notion that women should not be involved is thus not a scriptural prohibition, but rather a social convention that has developed over the years.

The Garuda Purana also gives a systematic procedure for the execution of last rites. Upon getting to know of the death, the body is bathed, clothed in fresh garments, and made ready for its last outing. The soul at this stage is termed śava, or corpse.
As the body is being removed from the dwelling place to the cremation ground, rites are conducted at six important places:
At the site of death (to appease Goddess Earth)
At the entrance (to satisfy Vāstu deity)
At the crossroads (to satisfy Bhūta spirits)
At the cremation ground (to appease deities of the ten directions)
At the funeral pyre (where the body becomes sādhaka)
During cremation, when the body is reduced to ashes and referred to as preta
Each of these stages changes the spiritual status of the soul and links it with cosmic energies and deities.

One of the most important aspects of the ceremony is the presentation of piṇḍas, balls of rice presented to sustain the soul in its preta form. These are presented every day for ten days. Each piṇḍa takes on incremental elements of the disembodied spirit's body — head, neck, limbs, etc. Only on the tenth day, once the preta body is complete, can the soul start making its way to the ancestral world or towards rebirth.
If these rites are not enacted, the soul can remain trapped and become restless. The scripture even states that if there are no proper piṇḍas, the soul will not become an ancestor but will turn into a preta (ghost).

The Garuda Purana definitely allows for women to conduct funeral rites in the case of the absence of the male relatives. In our modern era, where families are compact or daughters are themselves the main caregivers, it becomes increasingly necessary to refer back to scriptural traditions rather than just relying on tradition.
As Lord Vishnu himself attests in the text, women could be in charge of the last rites when needed, as could any responsible relative. By respecting this adaptability in the scriptures, families these days can maintain both spiritual integrity and contemporary values of equality and respect.