Changes

== How Ayurveda differentiates women from men ==

== How Ayurveda differentiates women from men ==

Darshana shastras discuss about [[Prakrti (प्रकृतिः)|Prakrti]] and [[Purusha (पुरुषः)|Purusha]] while explaining the process of [[Srshti Siddhanta (सृष्टिसिद्धान्तः)|srshti utpatti]] (origin of the universe). Prakrti and Purusha both have some attributes in common while there are few characteristic features that make them different than each other and also are responsible for origin of the universe after their union.<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=prasavadhar Sharirasthanam Adhyaya 1 Sutra 9])</ref> Similarly, Ayurveda looks at male and female both as a purusha (human beings) which indicates that despite having different bodies,

Darshana shastras discuss about [[Prakrti (प्रकृतिः)|Prakrti]] and [[Purusha (पुरुषः)|Purusha]] while explaining the process of [[Srshti Siddhanta (सृष्टिसिद्धान्तः)|srshti utpatti]] (origin of the universe). Prakrti and Purusha both have some attributes in common while there are few characteristic features that make them different from each other and also are responsible for origin of the universe after their union.<ref>Sushruta Samhita ([https://niimh.nic.in/ebooks/esushruta/?mod=read&h=prasavadhar Sharirasthanam Adhyaya 1 Sutra 9])</ref> Similarly, Ayurveda looks at male and female both as a purusha (human beings) which indicates that despite having different bodies, there are some common life elements in both of them making them equal. But at the same time, there are few characteristic features of a female body which make her capable of nurturing a life within, giving birth and nourishing a new life till the later becomes capable of surviving by own. These features are not found in men. For this reason, Acharya Charaka has called woman as a root of progeny (child) while discussing various gynecological disorders affecting females in chikistasthanam of Charaka Samhita.<blockquote>यदपत्यानां मूलं नार्यः परं नृणाम्| (Char. Samh 30.5)<ref>Charaka Samhita (Chikitsasthanam Adhyaya 30 Sutra 5)</ref></blockquote>In reference to this, Ayurveda samhitas mention about presence of various body organs like Yoni (योनिः), Garbhashayam (गर्भाशयम्), stana (स्तनौ), artavavaha srotas (आर्तववह स्त्रोतसम् The channels of transformation and transportation of female reproductive constituents)  etc in female which make her body different than male. Also, acharyas clearly mention that a female is born after conception when there is abundance of artava (आर्तवम्) or rakta (रक्तम्/ शोणितम् feminine reproductive tissue) in the product of conception.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 3 Sutra 5)</ref> Artava inherently possesses excessive heat. <ref>Sushruta Samhita (Sutrasthanam Adyaya 14 Sutra 7)</ref> Thus, pertaining to it (high pitta levels in body), a female body develops certain characteristics like generally having less tolerance, strength and emotional stability than male counterpart. These multiple features make a woman different from a man and necessitate development of certain health protocols specifically designed for their feminine balance. Acharya Charaka also says that a [[Vaidya (वैद्यः)|vaidya]] should keep these differences in mind while selecting the drugs, their dosage for women so as to make the medicine tolerable and effective at the same time. Such peculiarities of female body or its specific response to a drug or certain situation (which is different than a male counterpart) are commonly observed in the clinical settings while treating the female patients. And these have been cleverly put forward by Acharya Charaka in Vimanasthanam.<ref>Charak Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Vimanasthanam Adhyaya 8 Sutra 94])</ref>

 

there are some common life elements in both of them making them equal. But at the same time, there are few characteristic features of a female body which make her capable of nurturing a life within, giving birth and nourishing a new life till the later becomes capable of surviving by own. These features are not found in men. For this reason, Acharya Charaka has called woman as a root of progeny (child) while discussing various gynecological disorders affecting females in chikistasthanam of Charaka Samhita. <blockquote>यदपत्यानां मूलं नार्यः परं नृणाम्| (Char. Samh 30.5)<ref>Charaka Samhita (Chikitsasthanam Adhyaya 30 Sutra 5)</ref></blockquote>In reference to this, Ayurveda samhitas mention about presence of various body organs like Yoni (योनिः), Garbhashayam (गर्भाशयम्), stana (स्तनौ), artavavaha srotas (आर्तववह स्त्रोतसम् The channels of transformation and transportation of female reproductive constituents)  etc in female which make her body different than male. Also, acharyas clearly mention that a female is born after conception when there is abundance of artava (आर्तवम्) or rakta (रक्तम्/ शोणितम् feminine reproductive tissue) in the product of conception.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 3 Sutra 5)</ref> Artava inherently possesses excessive heat. <ref>Sushruta Samhita (Sutrasthanam Adyaya 14 Sutra 7)</ref> Thus, pertaining to it (high pitta levels in body), a female body develops certain characteristics like generally having less tolerance, strength and emotional stability than male counterpart. These multiple features make a woman different than man and necessitate development of certain health protocols specifically designed for feminine balance. Acharya Chraka also says that a [[Vaidya (वैद्यः)|vaidya]] should keep these differences in mind while selecting the drugs, their dosage for women so as to make the medicine tolerable and effective at the same time. Such peculiarities of female body which are commonly observed in the clinical settings while treating the female patient have been cleverly put forward by Acharya Charaka in Vimanasthanam.<ref>Charak Samhita ([https://niimh.nic.in/ebooks/ecaraka/?mod=read Vimanasthanam Adhyaya 8 Sutra 94])</ref>

== The branch of Ayurveda and treatise for women's health ==

== The branch of Ayurveda and treatise for women's health ==

Although all the treatises discuss about women's health, a lesser known treatise named Kashyapa Samhita (काश्यप संहिता) dedicates major part of it towards discussion on Kaumarabhrtyatantra in general and women's health in particular. However, the complete version of this samhita is not available currently. It is available in parts and thus many of the important topics related to women's health  discussed in Kashyapa Samhita and known to bharateeyas in earlier times are missing today.   

Although all the treatises discuss about women's health, a lesser known treatise named Kashyapa Samhita (काश्यप संहिता) dedicates major part of it towards discussion on Kaumarabhrtyatantra in general and women's health in particular. However, the complete version of this samhita is not available currently. It is available in parts and thus many of the important topics related to women's health  discussed in Kashyapa Samhita and known to bharateeyas in earlier times are missing today.   

== Important milestones in Women's life ==

== Important milestones in a women's life ==

In reference to the childbearing capacity of a woman and various structural and functional peculiarities designed to facilitate the reproduction woman, is believed to have 3 important milestones in her life. These are health related milestones which are dependent on the hormones, strength and overall health of that woman. Menstruation is known as Rajapravrtti or [[Rajodharma (रजोधर्मः)|rajodharma]] in Ayurveda. The start and end of the menstruation are considered 2 important milestones and development of ability to conceive and reproduce at a certain age so as to get healthy progeny and uneventful or safe motherhood is considered to be the other milestone. Acharyas have clearly stated the age at which a woman can reach upto these milestones as below.

In reference to the childbearing capacity of a woman and various structural and functional peculiarities designed to facilitate the reproduction woman, is believed to have 3 important milestones in her life. These are health related milestones which are dependent on the hormones, strength and overall health of that woman. Menstruation is known as Rajapravrtti or [[Rajodharma (रजोधर्मः)|rajodharma]] in Ayurveda. The start and end of the menstruation are considered 2 important milestones and development of ability to conceive and reproduce at a certain age so as to get healthy progeny and uneventful or safe motherhood is considered to be the other milestone. Acharyas have clearly stated the age at which a woman can reach upto these milestones as below.

If the age of rajapravrtti is normal as per the standards, the age at which that woman can bear a child or conceive and have a safe motherhood as well as a healthy progeny is considered the second milestone. This time was previously considered to be the minimum standard age of a woman to conceive so as to maintain good health and life as per Ayurveda. Samatavagata means to attain and veerya refers to the necessary strength woman needs for reproduction. Ayurveda acharyas have stated that the age of 16 years in woman's life can be considered to be such an age. <blockquote>पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| (Sush. Samh. 35.13)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 35 Sutra 13)</ref></blockquote>Commentary of Dalhana:  समत्वागतवीर्याविति समत्वं परिपूर्णत्वमागतं वीर्यं ययोस्तौ समत्वागतवीर्यौ, रसादिधातुपरिपूर्त्या वीर्यपूर्तिः, परिपूर्णसर्वधातुकावित्यर्थः| अन्ये त्वेवं पठन्ति ‘समन्वागतवीर्यौ’ इति; “सम्यगनु पश्चादागतं वीर्यमुपचयशक्तिलक्षणं ययोः” इति च व्याख्यानयन्ति||

If the age of rajapravrtti is normal as per the standards, the age at which that woman can bear a child or conceive and have a safe motherhood as well as a healthy progeny is considered the second milestone. This time was previously considered to be the minimum standard age of a woman to conceive so as to maintain good health and life as per Ayurveda. Samatavagata means to attain and veerya refers to the necessary strength woman needs for reproduction. Ayurveda acharyas have stated that the age of 16 years in woman's life can be considered to be such an age. <blockquote>पञ्चविंशे ततो वर्षे पुमान् नारी तु षोडशे | समत्वागतवीर्यौ तौ जानीयात् कुशलो भिषक् ||१३|| (Sush. Samh. 35.13)<ref>Sushruta Samhita (Sutrasthanam Adhyaya 35 Sutra 13)</ref></blockquote>Commentary of Dalhana:  समत्वागतवीर्याविति समत्वं परिपूर्णत्वमागतं वीर्यं ययोस्तौ समत्वागतवीर्यौ, रसादिधातुपरिपूर्त्या वीर्यपूर्तिः, परिपूर्णसर्वधातुकावित्यर्थः| अन्ये त्वेवं पठन्ति ‘समन्वागतवीर्यौ’ इति; “सम्यगनु पश्चादागतं वीर्यमुपचयशक्तिलक्षणं ययोः” इति च व्याख्यानयन्ति||

== Different epochs of woman health and related health regime ==

== Different epochs of woman life and related health regime ==

Ayurveda helps women in the journey of her life by offering a helping hand in the form of guidelines on code of conduct that a woman should follow during epochs of her life like Rajaswala (Menstruating woman), Rtumati (Woman in a fertile period/pre-conceptional), Garbhini (pregnant), Sutika (Post partum) etc. All these mentioned epochs in her life are significant events related to her health since major physiological and even psychological changes occur within her during these times and those have potential to affect her overall health in present as well as future. Therefore considering the repercussions of these events on health of a woman Ayurveda acharyas suggested a particular diet and also lifestyle recommendations to be followed during these periods. These code of conducts are called as paricharyas. One can find Rajaswala paricharya (for menstruating woman), Rtumati paricharya (for preconceptional or fertile woman), Garbhini paricharya (for pregnant woman) and sutika paricharya (for mother post child birth) in Ayurveda literature.  Such guidelines on code of conduct during these phases are known as Paricharyas.  

Ayurveda helps women in the journey of her life by offering a helping hand in the form of guidelines on code of conduct that a woman should follow during epochs of her life like Rajaswala (Menstruating woman), Rtumati (Woman in a fertile period/pre-conceptional), Garbhini (pregnant), Sutika (Post partum) etc. All these mentioned epochs in her life are significant events related to her health since major physiological and even psychological changes occur within her during these times and those have potential to affect her overall health in present as well as future. Therefore considering the repercussions of these events on health of a woman Ayurveda acharyas suggested a particular diet and also lifestyle recommendations to be followed during these periods. These code of conducts are called as paricharyas. One can find Rajaswala paricharya (for menstruating woman), Rtumati paricharya (for preconceptional or fertile woman), Garbhini paricharya (for pregnant woman) and sutika paricharya (for mother post child birth) in Ayurveda literature.  Such guidelines on code of conduct during these phases are known as Paricharyas.  

=== Rajaswala ===

=== Rajaswala ===

The term Rajaswala refers to the menstruating woman. Usually a woman menstruates form the age of 12 to 50 years. That means for the major part of her life she menstruates and passes through the phase of rajaswala every month. Thus Rajaswala is the largest and the most important period in the lifetime of a woman and thus impacts her reproductive health to great extent. Also, it is the fertile period in her lifetime necessary for reproduction. The rajaswala paricharya helps women adapt well to the physiological changes taking place in the body during the menstruation and thus helps prevent occurrence of various diseases related to hormones, reproductive system and general health. It also helps her in conceiving a healthy offspring. But it is seen that the rajaswala paricharya is not followed now-a-days. Although the paricharya described in Ayurveda was exclusively designed for preserving the health of that menstruating woman and her progeny,<ref name=":0">Sushruta Samhita (Sharirasthanam Adhyaya 2 Sutra 25)</ref> in the past years it was misunderstood as a practice to protect others from her (rajaswala) who is dirty and impure. This notion led to the development of the general consensus that bharatieeyas have always considered menstruation as dirty and impure and thus the practice of rajaswala paricharya was being followed. However Ayurveda has always looked at the process of menstruation as a completely physiological event in a woman's life and understood it in terms of [[Doshas (दोषाः)|doshas]], [[Dhatus (धातवः)|dhatus]], [[Malas (मलाः)|malas]], [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]] etc. In fact the rajaswala paricharya was propounded for betterment of a menstruating woman and maximize her chances of delivering a healthy offspring. Ayurveda scholars studied, observed and concluded as to what type of diet, lifestyle would be suitable for such a woman so that she would suffer the least during this period and preserve her health like the normal healthy individual once the menstruation stops. Therefore all the guidelines given under Rajaswala paricharya in Ayurveda have relevance, background and logical explanation when those are studied from the lens of Ayurveda physiology.<ref>Dr. Pallavi Pai, Dr. Sarita, Dr. Prasad Pandkar (2015), ‘Rajaswala Paricharya’: Effect on Menstrual cycle and its associated symptoms. IOSR-Journal of Dental and Medical Sciences (IOSR-JDMS), e-ISSN: 2279-0853, Vol 14(2), 82-87</ref><ref>Prabhu A, Ramadevi G. Rajaswalacharya is the Swasthavritta in Female-A Conceptual Study. Int J Ayu Pharm Chem.2020:13 (3); Pg 288-292</ref> The rajaswala paricharya is described below.

The term Rajaswala refers to the menstruating woman. Usually a woman menstruates form the age of 12 to 50 years. That means for the major part of her life she menstruates and passes through the phase of rajaswala every month. Thus Rajaswala is the largest and the most important period in the lifetime of a woman and thus impacts her reproductive health to great extent. Also, it is the fertile period in her lifetime necessary for reproduction. The rajaswala paricharya helps women adapt well to the physiological changes taking place in the body during the menstruation and thus helps prevent occurrence of various diseases related to hormones, reproductive system and general health. It also helps her in conceiving a healthy offspring. But it is seen that the rajaswala paricharya is not followed now-a-days. Although the paricharya described in Ayurveda was exclusively designed for preserving the health of that menstruating woman and her progeny,<ref name=":0">Sushruta Samhita (Sharirasthanam Adhyaya 2 Sutra 25)</ref> in the past years it was misunderstood as a practice to protect others from her (rajaswala) who is dirty and impure. This notion led to the development of the general consensus that bharatieeyas have always considered menstruation as dirty and impure and thus the practice of rajaswala paricharya was being followed. However Ayurveda has always looked at the process of menstruation as a completely physiological event in a woman's life and understood it in terms of [[Doshas (दोषाः)|doshas]], [[Dhatus (धातवः)|dhatus]], [[Malas (मलाः)|malas]], [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]] etc. In fact the rajaswala paricharya was propounded for betterment of a menstruating woman and maximize her chances of delivering a healthy offspring. Ayurveda scholars studied, observed and concluded as to what type of diet, lifestyle would be suitable for such a woman so that she would suffer the least during this period and preserve her health like the normal healthy individual once the menstruation stops. Therefore all the guidelines given under Rajaswala paricharya in Ayurveda have relevance, background and logical explanation when those are studied from the lens of Ayurveda physiology.<ref>Dr. Pallavi Pai, Dr. Sarita, Dr. Prasad Pandkar (2015), ‘Rajaswala Paricharya’: Effect on Menstrual cycle and its associated symptoms. IOSR-Journal of Dental and Medical Sciences (IOSR-JDMS), e-ISSN: 2279-0853, Vol 14(2), 82-87</ref><ref>Prabhu A, Ramadevi G. Rajaswalacharya is the Swasthavritta in Female-A Conceptual Study. Int J Ayu Pharm Chem.2020:13 (3); Pg 288-292</ref><ref>Gujarathi  Jasmine,  Asokan  V.  Pragmatic  Approach  towards  Menstrual  Practices:  A Contemporary, Cultural, and Ayurveda Science Review. AYUSHDHARA, 2021;8(1):3056-3063</ref> The rajaswala paricharya is described below.

==== Rajaswala paricharya ====

==== Rajaswala paricharya ====

=== Rtumati ===

=== Rtumati ===

Rtumati or rutumati refers to a woman in that time period of her life which appears regularly, at intervals, in a menstrual cycle. It is the fertile period in a monthly cycle which comes after the menstruation stops. Rtuchakra in Ayurveda refers to the menstrual cycle. "Rtu" means a specific time period while "chakra" indicates regular onset at regular intervals. A single Rutuchakra covers a period of one Chandramasa (28 days) and it has been divided into 3 phases, the Rajahsravakala, the Rutu kala and the Rutuvyatita kaala.<ref>Dr. Aayushma and Dr. Neeta Mahesekar, “[https://www.aiirjournal.com/uploads/Articles/2018/02/2859_24.Dr%20Aayushma%20&%20Dr%20Neeta%20Mahesekar.pdf Rutuchakra: An Ayurvedic Perspective on Menstrual Cycle]”, AIIRI,</ref> Once the menstruation stops a woman is called as Rtumati for a period of next 12 days.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 3 Sutra 6)</ref> This period is considered suitable for conception. Therefore the code of conduct that a woman is advised to follow during this period is believed to enhance the chances of healthy conception and promote successful fertilization. According to the vedic scriptures and culture the purpose behind the act of union of male and female is reproduction and not just pleasure. Therefore the rtumati paricharya was propounded to facilitate the process of reproduction.  

Rtumati or rutumati refers to a woman in that time period of her life which appears regularly, at intervals, in a menstrual cycle. It is the fertile period in a monthly cycle which comes after the menstruation stops. Rtuchakra in Ayurveda refers to the menstrual cycle. "Rtu" means a specific time period while "chakra" indicates regular onset at regular intervals. A single Rutuchakra covers a period of one Chandramasa (28 days) and it has been divided into 3 phases, the Rajahsravakala, the Rutu kala and the Rutuvyatita kaala.<ref>Dr. Aayushma and Dr. Neeta Mahesekar, “[https://www.aiirjournal.com/uploads/Articles/2018/02/2859_24.Dr%20Aayushma%20&%20Dr%20Neeta%20Mahesekar.pdf Rutuchakra: An Ayurvedic Perspective on Menstrual Cycle]”, AIIRI,</ref> Once the menstruation stops a woman is called as Rtumati for a period of next 12 days.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 3 Sutra 6)</ref> This period is considered suitable for conception. Therefore the code of conduct that a woman is advised to follow during this period is believed to enhance the chances of healthy conception and promote successful fertilization. According to the vedic scriptures and culture the purpose behind the act of union of male and female is reproduction and not just pleasure. Therefore the rtumati paricharya was propounded to facilitate the process of reproduction. It includes codes of conduct or practices which prepare a female not just physically but also mentally to make her more receptive for conception. 

==== Rtumati paricharya ====

==== Rtumati paricharya ====

Ritumati Paricharya are the rituals which prepares afemale physically and mentally for conception. Ayur-veda emphasizes on attaining a healthy progeny andfor this all the procedures beginning from the selec-tion of partner to the act of achieving conception isdescribed in detail. The best period for conception istermed as Ritukala  which is after the stoppage of men-struation till next 12 days. 10  The female during this period is termed as  Ritumati . After stoppage of men-struation, taking a head bath, offering prayers and preparing herself by using scents of flowers and goodclothes 11  acts as aphrodisiac and favors conception.The cervical glands which secrete alkaline mucus with pH of 7.8 is nutritive for spermatozoa. The character-istics of cervical secretions change throughout men-strual cycle. Under the influence of estrogen in prolif-erative phase of menstrual cycle (1 to 13 th day) thecervical mucus is rich in water and electrolyte, whichrenders it thin and clear favoring sperm penetration.Whereas after ovulation, under the influence of progesterone, the cervical mucus with increased proteincontent renders it thick, scanty and preventing furthersperm penetration. Hence before ovulation is the per-fect time for conception mentioned rightly as  Ritukala under Ayurveda.

At the beginning, the acharyas have described the general appearance and signs of a woman who is Rtumati.<ref>Sushruta Samhita (Sharirasthanam Adhyaya 3 Sutra 7,8)</ref> Then the paricharya has been suggested as follows,

 

* On the fourth day after stoppage of menstruation , a woman should take a bath , preferably a head bath. शुद्धस्नातां चतुर्थेऽहन्य

* She should wear the clean and new cloths (which are untorn or in good condition-?attractive) हतवासः

* She can adorn herself with the jewelry and ornaments समलङ्कृतां

* Diet : Lunch - For both male and female - ghee, milk, sugar, rice & oil , black grams

* द्रात्रौ सामभिरभिविश्वास्य - fait , confidence, agreement, union

=== Garbhini ===

=== Garbhini ===