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Rajodharma (रजोधर्मः) (view source)
Revision as of 18:15, 13 September 2020
, 18:15, 13 September 2020Created a new page about Rajodharma (Menstrual Cycle) in Women
Rajodharma (Sanskrit: रजोधर्मः), is the natural biological process of menstruation seen not only in the female species of humans but also primates and a few other mammals. Rajodharma or Rtudharma is that dharma of female physical body to undergo the physiological process of menstruation starting from the time the body attains a particular age until a certain age.
== परिचयः॥ Introduction ==
Starting at about the age of twelve years (of a girl) extending up to around fifty years of age, a woman's womb undergoes natural changes resulting in a "bleeding" or menstrual discharge called Artava (आर्तवम्) or Rajasraava (रजस्रावम्) from her womb, roughly every month (on the 27 -28th day of the Lunar month). From the first day of the Rajasraava when Rajodarshana happens (रजोदर्शनम् । sighting of the menstrual discharge) till the sixteenth day, a woman is said to be in Rtukaala (ऋतुकालः). Sixteen days of Rtukala is said to be the fertile or reproductive time of a woman when she can conceive to bear children. According to Bharatiya traditions, of these sixteen days of Rtukala, there are a few days on which certain restrictions are to be followed by women and not following them is said to cause garbha (uterine and related) doshas. The first four days of Rajodharma are included in this Rtukala and stree going through these four days is called Rajasvala (रजस्वला).<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 493-509)</ref>
== पञ्चकोशेन सह संबन्धः ॥ Relation with Panchakoshas ==
Much of the modern scientific view, which is largely rooted in materialism, perceives an individual as simply a physical body. Even the mind and its functions are perceived as being rooted in the physical organ brain. But, contrary to this, Sanatana Dharma advocates an individual as a being with five layers of individuality or the five sheaths (gross and subtle) that covers his/her innermost Self (Atman). These five sheaths, which are together called as [[Pancha Koshas (पञ्चकोशाः)|Pancha-Koshas]], are: Annamaya Kosha (physical sheath), Pranamaya Kosha (vital sheath), Manomaya Kosha (mental sheath), Vigyanamaya Kosha (sheath of intellect), and Anandamaya Kosha (sheath of bliss). Hence, each Individual is constituted of five bodies- physical, vital, mind, intellect, and bliss. But, in day to day lives, at the Vyavaharika (transactional) level, a person is mostly active at his physical, vital, and mental sheaths. Hence, it is with respect to these three layers of individuality that one must understand the process of menstruation.<ref name=":6">[http://indiafacts.org/hindu-view-menstruation-ii-menstruation-ashaucha/ Hindu View of Menstruation (Part 2)] by Nithin Sridhar</ref>
In the Annamaya Kosha or physical body, ‘Rajasraava’ represents the flow of menstrual blood, which contains blood, cervical mucus, vaginal secretions, and endometrial tissue that are being thrown out of the physical body.
In the Pranamaya Kosha or vital body, Rajasraava represents the flow of excess Rajasic energy, i.e. Prana Shakti (especially the Apana vayu). Blood is the carrier of Prana-shakti within the physical body. Thus, through the excretion of the blood, excess Prana Shakti, which is Rajasic in nature, is being thrown out of the body during menstruation.
In the Vigyanamaya Kosha or intellectual sheath, Rajas represents thoughts and emotions such as anger, frustration, uneasiness, irritation, mood-swings, etc. to which menstruating women are more exposed to. Therefore, menstruation is a complicated physio-psychological process that exposes a woman to the excess Rajasic condition of the physical, vital, and mental levels.<ref name=":6" />
Keeping these in view, the ancient seers have established important tenets for woman is Prkriti and the root of creation, and any disturbance in her physical, vital and intellectual bodies affects not just her but her family and society. Bharatiya Ayurvedic texts have discussed the holistic perspective of what a woman endures in the time of menstruation at all the above three levels.
== References ==
[[Category:Shastras]]
== परिचयः॥ Introduction ==
Starting at about the age of twelve years (of a girl) extending up to around fifty years of age, a woman's womb undergoes natural changes resulting in a "bleeding" or menstrual discharge called Artava (आर्तवम्) or Rajasraava (रजस्रावम्) from her womb, roughly every month (on the 27 -28th day of the Lunar month). From the first day of the Rajasraava when Rajodarshana happens (रजोदर्शनम् । sighting of the menstrual discharge) till the sixteenth day, a woman is said to be in Rtukaala (ऋतुकालः). Sixteen days of Rtukala is said to be the fertile or reproductive time of a woman when she can conceive to bear children. According to Bharatiya traditions, of these sixteen days of Rtukala, there are a few days on which certain restrictions are to be followed by women and not following them is said to cause garbha (uterine and related) doshas. The first four days of Rajodharma are included in this Rtukala and stree going through these four days is called Rajasvala (रजस्वला).<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 493-509)</ref>
== पञ्चकोशेन सह संबन्धः ॥ Relation with Panchakoshas ==
Much of the modern scientific view, which is largely rooted in materialism, perceives an individual as simply a physical body. Even the mind and its functions are perceived as being rooted in the physical organ brain. But, contrary to this, Sanatana Dharma advocates an individual as a being with five layers of individuality or the five sheaths (gross and subtle) that covers his/her innermost Self (Atman). These five sheaths, which are together called as [[Pancha Koshas (पञ्चकोशाः)|Pancha-Koshas]], are: Annamaya Kosha (physical sheath), Pranamaya Kosha (vital sheath), Manomaya Kosha (mental sheath), Vigyanamaya Kosha (sheath of intellect), and Anandamaya Kosha (sheath of bliss). Hence, each Individual is constituted of five bodies- physical, vital, mind, intellect, and bliss. But, in day to day lives, at the Vyavaharika (transactional) level, a person is mostly active at his physical, vital, and mental sheaths. Hence, it is with respect to these three layers of individuality that one must understand the process of menstruation.<ref name=":6">[http://indiafacts.org/hindu-view-menstruation-ii-menstruation-ashaucha/ Hindu View of Menstruation (Part 2)] by Nithin Sridhar</ref>
In the Annamaya Kosha or physical body, ‘Rajasraava’ represents the flow of menstrual blood, which contains blood, cervical mucus, vaginal secretions, and endometrial tissue that are being thrown out of the physical body.
In the Pranamaya Kosha or vital body, Rajasraava represents the flow of excess Rajasic energy, i.e. Prana Shakti (especially the Apana vayu). Blood is the carrier of Prana-shakti within the physical body. Thus, through the excretion of the blood, excess Prana Shakti, which is Rajasic in nature, is being thrown out of the body during menstruation.
In the Vigyanamaya Kosha or intellectual sheath, Rajas represents thoughts and emotions such as anger, frustration, uneasiness, irritation, mood-swings, etc. to which menstruating women are more exposed to. Therefore, menstruation is a complicated physio-psychological process that exposes a woman to the excess Rajasic condition of the physical, vital, and mental levels.<ref name=":6" />
Keeping these in view, the ancient seers have established important tenets for woman is Prkriti and the root of creation, and any disturbance in her physical, vital and intellectual bodies affects not just her but her family and society. Bharatiya Ayurvedic texts have discussed the holistic perspective of what a woman endures in the time of menstruation at all the above three levels.
== References ==
[[Category:Shastras]]