Changes

Yajnavalkya smrti further states about Rtukala<blockquote>षोडशर्तुर्निशाः स्त्रीणां तस्मिन्युग्मासु संविशेत् । ब्रह्मचर्ये च पर्वाण्याद्याश्चतस्रो विवर्जयेत् ॥ (Yajn. Smrt. 1.49)</blockquote>He who does not seek union on the six forbidden days and on eight other days (out of the recommended ten days) is equated to a Brahmachari, irrespective of the order he belongs to.<blockquote>स्नाता रजस्वला या तु चतुर्थेऽहनि शुध्यति ।। ७.१५ ।। प्रथमेऽहनि चण्डाली द्वितीये ब्रह्मघातिनी ।। ७.१८ ।। तृतीये रजकी प्रोक्ता चतुर्थेऽहनि शुध्यति । (Para. Smrt. 7.15,18-19)<ref name=":2" /></blockquote>A woman regains shuddhi on the fourth day of her flow after purificatory bath. A woman is termed Chandali on the first day (of her menses), a Brahmaghatini on the second day and a Rajaki on the third day of her menstrual flow. She regains her shuddhi on the fourth day.<ref name=":3" />

Yajnavalkya smrti further states about Rtukala<blockquote>षोडशर्तुर्निशाः स्त्रीणां तस्मिन्युग्मासु संविशेत् । ब्रह्मचर्ये च पर्वाण्याद्याश्चतस्रो विवर्जयेत् ॥ (Yajn. Smrt. 1.49)</blockquote>He who does not seek union on the six forbidden days and on eight other days (out of the recommended ten days) is equated to a Brahmachari, irrespective of the order he belongs to.<blockquote>स्नाता रजस्वला या तु चतुर्थेऽहनि शुध्यति ।। ७.१५ ।। प्रथमेऽहनि चण्डाली द्वितीये ब्रह्मघातिनी ।। ७.१८ ।। तृतीये रजकी प्रोक्ता चतुर्थेऽहनि शुध्यति । (Para. Smrt. 7.15,18-19)<ref name=":2" /></blockquote>A woman regains shuddhi on the fourth day of her flow after purificatory bath. A woman is termed Chandali on the first day (of her menses), a Brahmaghatini on the second day and a Rajaki on the third day of her menstrual flow. She regains her shuddhi on the fourth day.<ref name=":3" />

Both smrti texts clearly mention the days when a woman should be approached by her husband for union and the result of such an association (like male, female, twin children etc). It is said that union on the odd days (except 11th and 13th days) results in girl child if conceived and sons are born out of union on even days.

Both smrti texts clearly mention the time in terms of nights when a woman should be approached by her husband for union and the result of such an association (like male, female, twin children etc). It is said that union on the odd days (except 11th and 13th days) results in girl child if conceived and sons are born out of union on even days.

=== रजस्वला इत्याख्यानम् ॥ Name Rajasvala to Menstruating Women ===

== आयुर्वेददृष्टिकोणम् ॥ Ayurveda Viewpoint ==

 

 

 

 

 

 

 

 

 

 

 

 

 

== रजस्वला इत्याख्यानम् ॥ Name Rajasvala to Menstruating Women ==

According to a legend narrated in Taittriya Samhita, and later elaborated in many [[Puranas (पुराणानि)|Puranas]], [[Indra (इन्द्रः)|Indra]] once out of his pride insulted Devaguru Brhaspati, because of which he dissociated from them, leaving the Devatas without a preceptor. After consulting with Brahma, devatas decide to instill Tvaastra (also called Vishvarupa and Trishiraska, Trishira), the son of Tvashtra as the Acharya for devatas. His three heads were engaged in three activities Somapana (drinking Soma), Surapana (drinking Sura or liquor) and Anna-aadana (eating food) तस्य त्रीणि शीर्षाण्य् आसन्त् सोमपानꣳ सुरापानम् अन्नादनम् ।<ref name=":1">Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A Kanda 2 Prapathaka 5])</ref>

According to a legend narrated in Taittriya Samhita, and later elaborated in many [[Puranas (पुराणानि)|Puranas]], [[Indra (इन्द्रः)|Indra]] once out of his pride insulted Devaguru Brhaspati, because of which he dissociated from them, leaving the Devatas without a preceptor. After consulting with Brahma, devatas decide to instill Tvaastra (also called Vishvarupa and Trishiraska, Trishira), the son of Tvashtra as the Acharya for devatas. His three heads were engaged in three activities Somapana (drinking Soma), Surapana (drinking Sura or liquor) and Anna-aadana (eating food) तस्य त्रीणि शीर्षाण्य् आसन्त् सोमपानꣳ सुरापानम् अन्नादनम् ।<ref name=":1">Taittriya Samhita ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0%E0%A4%83)/%E0%A4%95%E0%A4%BE%E0%A Kanda 2 Prapathaka 5])</ref>

Vishvarupa's father Tvashtra was one of the Dvadasha Adityas but his mother was the sister of Daityas or Asuras, thus she belonged to the Asura clan. Outwardly Trishira supported the devatas but inwardly he was completely loyal to the Asuras. With affection for his maternal uncles, the Daityas, Vishvarupa secretly passed on the Yajna-bhaga (part of yajna offerings) belonging to the devatas to his maternal relatives. As a result the strength of the Daityas increased day after day. When Indra came to know this secret and Vishvarupa's role in it, he cut off the tree heads of Trishiras with his Vajrayudha. The head engaged in Somapana became Kapinjala (कपिञ्जल - a Chataka bird), the one engaged in Surapana became Kalavinka (कलविङ्क - a Cuckoo bird) and the one engaged in Anna-aadana became Tittiri (तित्तिरिः - Patridge sps). Indra came to be affected by the Brahmahatya papa (sin), which he bore until a year and then to purify himself from such malefic effects approached three entities<ref name=":4" />

Vishvarupa's father Tvashtra was one of the Dvadasha Adityas but his mother was the sister of Daityas or Asuras, thus she belonged to the Asura clan. Outwardly Trishira supported the devatas but inwardly he was completely loyal to the Asuras. With affection for his maternal uncles, the Daityas, Vishvarupa secretly passed on the Yajna-bhaga (part of yajna offerings) belonging to the devatas to his maternal relatives. As a result the strength of the Daityas increased day after day. When Indra came to know this secret and Vishvarupa's role in it, he cut off the tree heads of Trishiras with his Vajrayudha. The head engaged in Somapana became Kapinjala (कपिञ्जल - a Chataka bird), the one engaged in Surapana became Kalavinka (कलविङ्क - a Cuckoo bird) and the one engaged in Anna-aadana became Tittiri (तित्तिरिः - Patridge sps). Indra came to be affected by the Brahmahatya papa (sin), which he bore until a year and then to purify himself from such malefic effects approached three entities<ref name=":4" />

* Prthvi (Earth) to accept one third of the Brahmahatya papa. She accepted barrenness (Usarabhumi) as a result but also received a boon from Indra that all the unevenness of earth be removed.  

* '''Prthvi (Earth)''' to accept one third of the Brahmahatya papa. She accepted barrenness (Usarabhumi) as a result but also received a boon from Indra that all the unevenness of earth be removed.  

* Vrksha (Trees) to accept one third of the Brahmahatya papa. They accepted Brahmahatya dosha seen in the form of gum seen in trees.  In return they received the boon that upon being cut they will regain that part.

* '''Vrksha (Trees)''' to accept one third of the Brahmahatya papa. They accepted Brahmahatya dosha seen in the form of gum seen in trees.  In return they received the boon that upon being cut they will regain that part.

* Stree (Women) to accept another one third of the Brahmahatya papa. They accepted the dosha of Indra which manifested as Rajasraava for four months in approximately a month. In return they receive a boon to enjoy the company of the males at all times and to beget children after menses which was earlier restricted to the time of Rtukala (sixteen days) only. Because of papa which appears as Rajasraava, she has stained clothes and is called मलवद्वासा or रजस्वला also.

* '''Stree (Women)''' to accept another one third of the Brahmahatya papa. They accepted the dosha of Indra which manifested as Rajasraava for four months in approximately a month. In return they receive a boon to enjoy the company of the males at all times and to beget children after menses which was earlier restricted to the time of Rtukala (sixteen days) only. Because of papa which appears as Rajasraava, she has stained clothes and is called मलवद्वासा or रजस्वला also.

<blockquote>स स्त्रीषꣳसादम् उपासीदद् अस्यै ब्रह्महत्यायै तृतीयम् प्रति गृह्णीतेति ता अब्रुवन् वरं वृणामहा ऋत्वियात् प्रजां विन्दामहै कामम् आ विजनितोः सम् भवामेति तस्माद् ऋत्वियात् स्त्रियः प्रजां विन्दन्ते कामम् आ विजनितोः सम् भवन्ति वारेवृतꣳ ह्य् आसाम् । तृतीयम् ब्रह्महत्यायै प्रत्य् अगृह्णन्त् सा मलवद्वासा अभवत् तस्मान् मलवद्वाससा न सं वदेत । (Tait. Samh. 2.5.1.5)<ref name=":1" /></blockquote>By distributing his dosha Indra purified himself and similarly woman also is said to attain purity every month after the Rtusnana or purification bath.

<blockquote>स स्त्रीषꣳसादम् उपासीदद् अस्यै ब्रह्महत्यायै तृतीयम् प्रति गृह्णीतेति ता अब्रुवन् वरं वृणामहा ऋत्वियात् प्रजां विन्दामहै कामम् आ विजनितोः सम् भवामेति तस्माद् ऋत्वियात् स्त्रियः प्रजां विन्दन्ते कामम् आ विजनितोः सम् भवन्ति वारेवृतꣳ ह्य् आसाम् । तृतीयम् ब्रह्महत्यायै प्रत्य् अगृह्णन्त् सा मलवद्वासा अभवत् तस्मान् मलवद्वाससा न सं वदेत । (Tait. Samh. 2.5.1.5)<ref name=":1" /></blockquote>By distributing his dosha Indra purified himself and similarly woman also is said to attain purity every month after the Rtusnana or purification bath.

According to Sanskarprakasha, the Brahmahatya papa of Indra is distributed in one-fourth parts each, to the above three as well as to Jala (water). The papa is visible as foam, bubbles etc in water which is removed before usage.<ref name=":4" />

According to Sanskarprakasha, the Brahmahatya papa of Indra is distributed in one-fourth parts each, to the above three as well as to '''Jala (water)'''. The papa is visible as foam, bubbles etc in water which is removed before usage.<ref name=":4" />

 

 

 

 

<blockquote>ऋतौ प्रथमदिवसात् प्रभृति ब्रह्मचारिणी दिवास्वप्नाञ्जनाश्रुपात-स्नानानुलेपनाभ्यङ्ग-नखच्छेदन-प्रधावनहसनकथनातिशब्दश्रवणावलेखनानिलायासान् परिहरेत् । ... दर्भसंस्तरशायिनीं करतलशरावपर्णान्यतमभोजिनीं हविष्यं त्र् यहं च भर्तुः संरक्षेत् ततः शुद्धस्नातां चतुर्थेऽहन्यहतवासः (Sush. Samh. Sharirasthanam. 2.24 - 25)<ref>Sushruta Samhita ([https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B6%E0%A4%BE%E0%A4%B0%E0%A5%80%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5% Sharirasthanam])</ref></blockquote>A woman with healthy menses should forego the bed of her husband, lie down on a mattress made of Kusha grass (during the first three days of her menses), should take her food from her own blended palms or from earthern-ware or trays made of leaves. She should not sleep during the day, not shed tears, nor bathe, not do exercises and activities of physical exertion, not anoint her body, do not have oil massage and bath, do not pare her finger nails, refrain from running, not indulge in excessive and loud laughter, should not indulge in conversations or hear loud noise, nor comb her hair or expose herself to wind do fatiguing work at all. She should sustain on Havishya diet and refrain from seeing her husband. After the menses, on the fourth day she should purify herself by sachela snana (ablution with her clothes on) and put on new garments and decorate herself, and then first see her husband.<ref name=":5">Kaviraj Kunjalal Bhishagratna (1911) ''The English Translation of The Sushruta Samhita, Volume 2.'' Calcutta: Bharat Mihir Press. (Pages 126-127)</ref><blockquote>रजस्वलां प्राप्तवतो नरस्यानियतात्मनः १२१ दृष्ट्यायुस्तेजसां हानिरधर्मश्च ततो भवेत् ।(Sush. Samh. Chikitsastanam. 24.121-122)</blockquote>Acharya Sushruta further states that the longevity, brilliance along with loss of dharmik standing are the consequences of co-habitation with a woman in her menses.<ref name=":4" />

=== रजस्वलानियमाः ॥ Restrictions for Rajasvalas ===

=== Vyasa Samhita ===

Shastras state that a woman before her Rtusnana (the purificatory bath of a woman after four days of menstruation) is called Artavi or Rajasvala. A Rajasvala stree has to been suggested to follow some important restrictions during these days. Many texts such as Angirasa Smriti, Manusmrti, Sushruta Samhita, Kashyapa Samhita and Taittriya Samhita have given important advice to menstruating women.<blockquote>मलवद्वाससा न सं वदेत न सहाऽऽसीत नास्या अन्नम् अद्याद् ब्रह्महत्यायै ह्य् एषा वर्णम् प्रतिमुच्याऽऽस्ते । अथो खल्व् आहुर् अभ्यञ्जनं वाव स्त्रिया अन्नम् अभ्यञ्जनम् एव न प्रतिगृह्यं कामम् अन्यद् इति ।  (Tait. Samh. 2.5.1.6)<ref name=":1" /></blockquote>A list of prescriptions laid down for menstruating women include<ref name=":4" />

<blockquote>रजोदर्शनतो दोषात् सर्वमेव परित्यजेत् । सर्वैरलक्षिता शीघ्रं लज्जितान्तर्गृहे वसेत्।। </blockquote><blockquote>एकाम्बरावृता दीना स्नानालङ्कारवर्जिता । मौनिन्यधोमुखी चक्षुःपाणिपद्भिरचञ्चला।। (Vyas. Samh. 2.36-37)<ref name=":4" /></blockquote>A woman having noticed the onset of her menses should immediately renounce all the duties as she gets the rajodosha which gets transmitted by cooking food for the other members of the family. Bashfully she should withdraw from all others and restrict herself to the inner chambers and avoid interacting with friends and relatives. Clad in a single lengthy cloth, she should sit silently with her eyes downcast, avoiding all restless movements of her eyes and extremities.<ref>Dutt, Manmath Nath, (1979) ''The Dharam Shastra, Hindu Religious Codes (Vyasa, Parasara Samhita and others), Volume 3, English Translation and Text.'' New Delhi: Cosmo Publications (Page 512)</ref><ref name=":4" />

# दैवपित्र्यादि कर्मनिवृत्तिः

 

# गृहकर्मनिवृत्तिः

# एकान्तवासः (अस्पृष्या)

 

# असम्भाष्या

# अनधिगम्या (ब्रह्मचर्यपालनम्)

A list of prescriptions laid down for menstruating women include<ref name=":4" />

# दन्तधावनत्यागः

# '''दैवपित्र्यादि कर्मनिवृत्तिः''' - Refrain from performing activities related to fire, devatas and ancestors.

# स्नानत्यागः

# '''गृहकर्मनिवृत्तिः''' - Relieved from performing any household chores including cooking food for the family. By performing exerting activities a child afflicted with mental problems (Unmatta) is said to be born.

# तौलाभ्यंगनवर्जनम्

# '''एकान्तवासः (अस्पृष्या)''' - Segregation and isolation from rest of the family members without seeing, touching, sitting and sleeping next to other family members especially the husband (this excludes treatment and meeting people for medical necessities).

# अञ्जनधारणवर्जनम्

# '''असम्भाषणम्''' - Not speaking with other family persons especially husband if married, friends or outsiders for any reason including household activities

# नखनिकृन्थनवर्जनम्

# '''अनधिगमनम् (ब्रह्मचर्यपालनम्)''' - No sexual intercourse during menstruation is an important advice given by many texts. Vedas as well as Ayurvedic texts mention that if a sexual intercourse during menstruation leads to conception, it may result in inter-uterine death or death within few days of birth or some form of deformity of the child. Even if conception is prevented, ayurvedic texts mention that an imbalance of the Doshas will flare up due to sexual intercourse during that time.

# वस्तुछेदनभेदनवर्जनम्

# '''Prohibition of Personal Grooming''' - The principles for such prescriptions by dharmic and ayurvedic texts are two-fold: toning down activities during period of austerity and prevent imbalance of Doshas caused even by activities such as bath etc. The following activities are forbidden.<ref name=":6" /><ref name=":5" />

# पर्णपात्रात् जलपानं निषेधः

#* दन्तधावन-स्नानत्यागः - brushing the teeth and bathing (child will be of miserable nature)

# लधुपात्रात् जलपानं निषेधः

# भूमिशयनवर्जनम्

#* अञ्जनधारणम् - Application of Anjana (Collyrium) to the eyes (child becomes visually impaired)

# पुण्यश्लोकस्मरणम्

#* नखनिकृन्थनम् - Paring of nails (child having deformed nails)

# पुण्यग्रन्थोल्लिखित दयावीर-दानवीर-क्षमावीर-धर्मवीराणां स्मरणम्

#* अवलेखनम् - Combing of hair (Baldness in child)

As in Parashara Smrti <blockquote>कुर्याद्रजो निवृत्तौ तु दैवपित्र्यादि कर्म च । रोगेण यद्रजः स्त्रीणां अन्वहं तु प्रवर्तते ।। ७.१६ ।। (Para. Smrt. 7.16)<ref name=":2" /></blockquote>She (a rajasvala) is not privileged to undertake any rite whether Daiva (pertaining to devatas) or Pitr (in honour of one's departed ancestors).<ref name=":3" />

#* पुष्पालङ्कारधारणम् - Wearing of flowers and ornaments

#* वस्तुछेदनभेदनवर्जनम् - breaking and tearing of things

#* पर्णपात्रात् जलपानं निषेधः - drinking water from vessels shaped out of leaves (usage of such items is common in rituals)

#* लधुपात्रात् जलपानं निषेधः - drinking anything from small vessels (child will be short statured)

#* Eating light and easily digestible food restriction of eating meat is also given as it disturbs the doshas in the body.

#* भूमिशयनम् - Sleeping on the floor

#* पुण्यश्लोकस्मरणम् - remember shlokas (mental recitation)

#* पुण्यग्रन्थोल्लिखित दयावीर-दानवीर-क्षमावीर-धर्मवीराणां स्मरणम् - remember and meditate on the stories of great personalities as well as pativratas such as Savitri and others.

From the above discussion, we can very well note the importance of activities of a woman during her rtusravata time and the effect on the child she conceives. The underlying concept here is that she be given rest, and be undisturbed so that she does not get stressed due to any reason. This is the time when she is totally aware of her femininity and it is the time of solitude and mentally engages herself in a tapas or penance. Elderly people reflect that during this time her fragile mental status is ready to take impressions and hence she should be reminded of positive things both in thoughts and in actions. For example, a broken utensil is symbolic of miscarriage, small vessels of short stature (of a child), breaking and tearing of things as well as binding a rope is symbolic of stress and unpleasantness. A woman is also told not to draw on the ground (making pictures) during this time because she is very susceptible to mental impressions. It is for this reason that while she is in seclusion she constantly reflects on the good qualities of her husband, her personal time with him and bears that imprint strongly in her mind. This positive frame of mind brings about not only good marital relationship but also the transmission of good qualities to the child from the husband. She is asked to reminisce about great personalities such as Rama and Krishna so that the child she bears gets those qualities.  

=== Exceptions ===

=== Exceptions ===

A vaidya is not restricted to reach out to a rajasvala in case of ill-health and does not get Asoucha in case she has to touch her to evaluate her. A woman suffering from any kind of uterine hemorrhage is not affected by the Asoucha, as is case the menstrual discharge due to a disease and not the outcome of a normal physiological function.<ref name=":3" />

A vaidya is not restricted to reach out to a rajasvala in case of ill-health and does not get Asoucha in case she has to touch her to evaluate her. A woman suffering from any kind of uterine hemorrhage is not required to practice Asoucha niyamas, as in this case the menstrual discharge is due to a disease and not the outcome of a normal physiological function.<ref name=":3" />

 

 

 

 

 

 

 

 

 

The usefulness of the mode of life prescribed by the Ayurvedic Rajaswala Paricharya in protecting the health of the menstruating women and in ensuring that they undergo normal menstruation, without any pain and other unpleasant symptoms, has been scientifically established by at least one study conducted by Dr. Pallavi Pai, Dr. Sarita Bhutada, and Dr. Prasad Pandkar. Their study titled: '''‘Rajaswala Paricharya: Effect on Menstrual Cycle and Its Associated Symptoms’''' was published in IOSR Journal of Dental and Medical Sciences in February 2015 (Volume 14, Issue 2 Ver. II).<ref name=":6" />

== References ==

== References ==

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