Changes

When Asoucha is due to death of a family member, the removal of Asoucha  depends on few conditions such as varna of the person, the time of abortion or death. Based on the Varna of a person the vidhis are as follows<ref name=":1" /><blockquote>क्षत्रियो द्वादशाहेन वैश्यः पञ्चदशाहकैः । शूद्रः शुध्यति मासेन पराशरवचो यथा ॥ ३.२ ॥ (Para. Smrt. 3.2)</blockquote><blockquote>kṣatriyō dvādaśāhēna vaiśyaḥ pañcadaśāhakaiḥ । śūdraḥ śudhyati māsēna parāśaravacō yathā ॥ 3.2 ॥ (Para. Smrt. 3.2)</blockquote>According to Parasara's words, a Kshatriya has shuddhi (purity) from asoucha in twelve days (i.e., on 13th day); a Vaisya, when fifteen days have passed (i.e., on the 16th day); a Shudra, after the lapse of a month (i.e., on the 31st day).

When Asoucha is due to death of a family member, the removal of Asoucha  depends on few conditions such as varna of the person, the time of abortion or death. Based on the Varna of a person the vidhis are as follows<ref name=":1" /><blockquote>क्षत्रियो द्वादशाहेन वैश्यः पञ्चदशाहकैः । शूद्रः शुध्यति मासेन पराशरवचो यथा ॥ ३.२ ॥ (Para. Smrt. 3.2)</blockquote><blockquote>kṣatriyō dvādaśāhēna vaiśyaḥ pañcadaśāhakaiḥ । śūdraḥ śudhyati māsēna parāśaravacō yathā ॥ 3.2 ॥ (Para. Smrt. 3.2)</blockquote>According to Parasara's words, a Kshatriya has shuddhi (purity) from asoucha in twelve days (i.e., on 13th day); a Vaisya, when fifteen days have passed (i.e., on the 16th day); a Shudra, after the lapse of a month (i.e., on the 31st day).

Shudravarna vidhis are so ordained in Dharmasindhu, death of a child who had Namakarana samskara up to the age of 3 years shuddhi for the parents and relatives happens with snana; Between 3 years to Vivaha or 16 years shuddhi happens after three days of Asoucha. If death happens after 16 years Mrtashoucham for one month has to be followed (as given above in Parashara smriti also).<ref name=":3" />

Vidhis for Shudravarna are mentioned in Dharmasindhu as follows: death of a child who had Namakarana samskara up to the age of 3 years shuddhi for the parents and relatives happens with snana; Between 3 years to Vivaha or 16 years shuddhi happens after three days of Asoucha. If death happens after 16 years Mrtashoucham for one month has to be followed (as given above in Parashara smriti also).<ref name=":3" />

==== Death due to Unnatural Reasons ====

==== Death due to Unnatural Reasons ====

The time period in a woman's life when she has the ability to bear children is said to be the Rtukala of a woman. A woman prior to Rtusnana (purificatory bath) is said to be Rajasvala. From about 12 years of age (puberty) to the age of 50 years (menopause), every month (lunar month of 27-28 days) a woman has a discharge of menstrual blood from her uterus called Rajasraava (रजस्रावम्) or Aartavi (आर्तवी), and during the time she goes through a monthly menstrual cycle (of 3-4 days) she is called Rajasvala (रजस्वला).<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 493-509)</ref>

The time period in a woman's life when she has the ability to bear children is said to be the Rtukala of a woman. A woman prior to Rtusnana (purificatory bath) is said to be Rajasvala. From about 12 years of age (puberty) to the age of 50 years (menopause), every month (lunar month of 27-28 days) a woman has a discharge of menstrual blood from her uterus called Rajasraava (रजस्रावम्) or Aartavi (आर्तवी), and during the time she goes through a monthly menstrual cycle (of 3-4 days) she is called Rajasvala (रजस्वला).<ref name=":4">''Sanskarprakash'' by Gita Press, Gorakhpur. (Pages 493-509)</ref>

Ancient texts such as Vedas, Puranas, the Itihasas, Smrti granthas (Parashara Smrti, Apastamba Smrti, Manusmrti, Atri Smrti etc) Charaka samhita, Sushruta samhita have all described about the purity of women and the time of menstruation of women including associated vidhis for the same. Women who are in their monthly menstrual cycle or "periods" are said to have entered a temporary period (four days) of Asoucha according to Sanatana Dharma texts. Parashara Smrti describes the process of purification procedures.<blockquote>भस्मना शुध्यते कांस्यं ताम्रमम्लेन शुध्यति ॥ रजसा शुध्यते नारी विकलं या न गच्छति । (Para. Smrt. 7.3-4)<ref name=":5">Parashara Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%B0%E0%A4%BE%E0%A4%B6%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>bhasmanā śudhyatē kāṁsyaṁ tāmramamlēna śudhyati ॥ rajasā śudhyatē nārī vikalaṁ yā na gacchati । (Para. Smrt. 7.3-4)</blockquote>Bronze is purified by the presence of Bhasma (ash), and copper by acidic cleanser (substance), by the flow of menstrual discharge (रजसा) a woman is purified. (Also mentioned in Vashishta Dharmasutras 3.58).

Ancient texts such as Vedas, Puranas, the Itihasas, Smrti granthas (Parashara Smrti, Apastamba Smrti, Manusmrti, Atri Smrti etc) Charaka samhita, Sushruta samhita have all described about the purity of women and the changes that happen at the time of menstruation in women along with the associated vidhis to be practiced by them. Women who are in their monthly menstrual cycle or "periods" are said to have entered a temporary period (four days) of Asoucha according to Sanatana Dharma texts. Parashara Smrti describes the process of purification procedures.<blockquote>भस्मना शुध्यते कांस्यं ताम्रमम्लेन शुध्यति ॥ रजसा शुध्यते नारी विकलं या न गच्छति । (Para. Smrt. 7.3-4)<ref name=":5">Parashara Smrti ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%B0%E0%A4%BE%E0%A4%B6%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%B8%E0%A4%AA%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 7])</ref></blockquote><blockquote>bhasmanā śudhyatē kāṁsyaṁ tāmramamlēna śudhyati ॥ rajasā śudhyatē nārī vikalaṁ yā na gacchati । (Para. Smrt. 7.3-4)</blockquote>Bronze is purified by the presence of Bhasma (ash), and copper by acidic cleanser (substance), by the flow of menstrual discharge (रजसा) a woman is purified. (Also mentioned in Vashishta Dharmasutras 3.58).

Rajodharma, is the naturally occurring biological phenomenon uniquely seen in a woman. However, as per the legend in the Taittriya Samhita which was later explained in many Puranic versions, Rajodharma in women is attributed to the one-fourth share of the Brahmahatyadosha of Indra, the ruler of the celestial worlds. After Indra killed Trishira the son of Tvashtra Prajapati, he is haunted by Brahmahatya-papa. In order to get rid of that he distributed it among Jala (water), Prthvi (earth), Vrkshas (trees) and Stree (women). For this favour shown to him, Indra grants boons to all of them. Women received the boon of being allowed to live with their husbands at all times in return for bearing the Brahmahatyadosha every month for three days. Prior to this women lived with their husbands only during the days of Rtukala (16 days of fertile time). <blockquote>शश्वत्कामवरेणांहस्तुरीयं जगृहुः स्त्रियः । रजोरूपेण तास्वंहो मासि मासि प्रदृश्यते ॥ ९ ॥ (Bhag. Pura. 6.9.9)<ref>Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 6 Adhyaya 9])</ref></blockquote><blockquote>śaśvatkāmavarēṇāṁhasturīyaṁ jagr̥huḥ striyaḥ । rajōrūpēṇa tāsvaṁhō māsi māsi pradr̥śyatē ॥ 9 ॥ (Bhag. Pura. 6.9.9)</blockquote>Indra's Brahmahatyadosha came to be visible in the form of Rajasraava during the reproductive phase of a woman. Thus associated with such Rajodharma for a few days in a month she came to be known as Rajasvala (रजस्वला), Rtumati (ऋतुमती), Udaki (उदकी), Pushpini (पुष्पिणी), Aatreyi (आत्रेयी), Malavadvasa (मलवद्वसा), Rajaki (रजकी) and Aartavi (आर्तवी).<ref name=":4" />

[[Rajodharma (रजोधर्मः)]], is the naturally occurring biological phenomenon uniquely seen in a woman. However, as per the legend in the Taittriya Samhita which was later explained in many Puranic versions, Rajodharma in women is attributed to the one-fourth share of the Brahmahatyadosha of Indra, the ruler of the celestial worlds. After Indra killed Trishira the son of Tvashtra Prajapati, he is haunted by Brahmahatya-papa. In order to get rid of that he distributed it among Jala (water), Prthvi (earth), Vrkshas (trees) and Stree (women). For this favour shown to him, Indra grants boons to all of them. Women received the boon of being allowed to live with their husbands at all times in return for bearing the Brahmahatyadosha every month for three days. Prior to this women lived with their husbands only during the days of Rtukala (16 days of fertile time).<ref name=":4" /> <blockquote>शश्वत्कामवरेणांहस्तुरीयं जगृहुः स्त्रियः । रजोरूपेण तास्वंहो मासि मासि प्रदृश्यते ॥ ९ ॥ (Bhag. Pura. 6.9.9)<ref>Bhagavata Purana ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Skanda 6 Adhyaya 9])</ref></blockquote><blockquote>śaśvatkāmavarēṇāṁhasturīyaṁ jagr̥huḥ striyaḥ । rajōrūpēṇa tāsvaṁhō māsi māsi pradr̥śyatē ॥ 9 ॥ (Bhag. Pura. 6.9.9)</blockquote>Indra's Brahmahatyadosha came to be visible in the form of Rajasraava during the reproductive phase of a woman. Thus associated with such Rajodharma for a few days in a month she came to be known as Rajasvala (रजस्वला), Rtumati (ऋतुमती), Udaki (उदकी), Pushpini (पुष्पिणी), Aatreyi (आत्रेयी), Malavadvasa (मलवद्वसा), Rajaki (रजकी) and Aartavi (आर्तवी).<ref name=":4" />

==== Determining the Period of Rajasvala Asoucha ====

==== Determining the Period of Rajasvala Asoucha ====

== Discussion ==

== Discussion ==

Soucha (शौचम्) is yet again a unique concept of Sanatana Dharma traditions and practices. Starting with Taittriya Samhita which mentioned the restrictions for a rajasvala in certain activities, Dharmasutras even grhyasutras and almost all Smrti granthas have advised people to follow the practices of Asoucha. This pertains not just to physical cleaning implied by the translation of the word Soucha, and the rough translation of "Impurity" for Asoucha is grossly misrepresentative of this concept.  

Soucha (शौचम्) is yet again a unique concept of Sanatana Dharma traditions and practices. Starting with Taittriya Samhita which mentioned the restrictions for a rajasvala in certain activities, Dharmasutras even grhyasutras and almost all Smrti granthas have advised people to follow the practices of Asoucha. This pertains not just to physical cleanliness implied by the translation of the word Soucha, and the rough translation of "Impurity" for Asoucha is grossly misrepresentative of this concept.  

The practice of these vidhis require an in depth understanding as they are not  mere physical cleanliness or hygiene of the gross body and surroundings. A holistic understanding of our age old traditions are unfortunately not imparted in our present day education systems for children to continue the tradition. A holistic approach to understand this concept is very well seen when we study various aspects of Asoucha extending from gross physical level to the subtle physiological, mental and karmic levels, that affect a human being, creating an imbalance that disturbs their functioning. Restrictions from all kinds of worship, be it a daily devatarchana to the yajnas, are imposed not to degrade or make anyone inferior but to give the person undergoing impacting changes (such as those brought about by birth and death in families and menstruation in women) some time to overcome their imbalances in the body at all levels. For all spiritual and ritualistic activities, Soucha at all levels are required and any imbalance in these attributes reduces their competency to perform not just spiritual but even their daily activities.<ref name=":6" />

The practice of these vidhis require an in depth understanding as they are not  mere physical cleanliness or hygiene of the gross body and surroundings. A holistic approach to understand this concept is very explicit when we study various aspects of Asoucha extending from gross physical level to the subtle physiological, mental and karmic levels, that affect a human being, creating an imbalance and disturbing their functionality. Restrictions from all kinds of worship, be it a daily devatarchana to the yajnas, are imposed not to degrade or make anyone inferior but to give the person undergoing impacting changes (such as those brought about by birth and death in families and menstruation in women) a good period of time to overcome their imbalances in the body at all levels. For all spiritual and ritualistic activities, Soucha at all levels are required and any imbalance in these attributes reduces their competency to perform not just spiritual but even their daily activities.<ref name=":6" />

 

A holistic understanding of our age old traditions are unfortunately (and sadly) not imparted in our present day education systems for children to continue the tradition. In the present world, a void has been created for a few centuries in the name of "modernization", leading to loss of practices and questions thus arise about the essence and worth of these practices. It is the need of the hour, for those few remaining people who are continuing the traditional practices, to rise and clarify these doubts and concerns - which are not unfounded, if we do not want these practices to be lost in the sands of time.<ref name=":6" /><ref>[https://mythrispeaks.wordpress.com/2014/03/26/menstrual-taboos-and-ancient-wisdom/ Menstrual Taboos and Ancient Wisdom]</ref>

== References ==

== References ==

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[[Category:Dharmas]]

[[Category:Dharmas]]