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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. The author of The Sabarimala Confusion - Menstruation Across Cultures: A Historical Perspective, Shri. Nithin Sridhar outlined various headings under which the Hindu view of menstruation has been explored, namely as [[Asoucha (आशौचम्)|Asoucha]], as a period of austerity, as a self-purifying process, as a period of rest, as a sacred celebration, from yoga perspective, as in Ayurveda, the restrictions and attitudes involved.<ref name=":6" />   

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. The author of The Sabarimala Confusion - Menstruation Across Cultures: A Historical Perspective, Shri. Nithin Sridhar outlined various headings under which the Hindu view of menstruation has been explored, namely menstruation as [[Asoucha (आशौचम्)|Asoucha]], as a period of austerity, as a self-purifying process, as a period of rest, as a sacred celebration, from yoga perspective, as in Ayurveda, the restrictions and attitudes involved.<ref name=":6" />   

== परिचयः॥ Introduction ==

== परिचयः॥ Introduction ==

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">Nithin, Sridhar. (2019) ''The Sabarimala Confusion: Menstruation Across Cultures: A Historical Perspective.'' New Delhi: Vitasta Publishing Pvt. Ltd. </ref>

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">Nithin, Sridhar. (2019) ''The Sabarimala Confusion: Menstruation Across Cultures: A Historical Perspective.'' New Delhi: Vitasta Publishing Pvt. Ltd. </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 '''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 '''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" />

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 this holistic perspective of what a woman endures in the time of menstruation at all the above three mentioned levels.  

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 this holistic perspective of what a woman endures in the time of menstruation at all the above three mentioned levels.  

== ऋतुकालः ॥ Rtukala  ==

== ऋतुकालः ॥ Rtukala  ==

Rtukala and the vidhis which are to be or not to be performed are mentioned in Smrtis such as those of Manu and Yajnavalkya, authoritative texts for samanya dharmas.   

 

Rtukala starts with the onset of menstruation and the vidhis which are to be or not to be performed are mentioned in Smrtis such as those of Manu and Yajnavalkya, and other authoritative texts for samanya dharmas.   

The first four days of Rajodharma are included in Rtukala (sixteen days from the time menstruation starts) and a woman going through these four days is called a Rajasvala (रजस्वला).<ref name=":4" /> Manusmrti mentions about Rtukala thus<blockquote>ऋतुकालाभिगामी स्यात्स्वदारनिरतः सदा । पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया ॥३.४५॥</blockquote><blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः ॥३.४६॥</blockquote><blockquote>तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः ॥३.४७॥ (Manu. Smrt. 3.45-47)<ref name=":0">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>Let (the husband) approach his wife in due season, being constantly satisfied with her (alone); he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parva days (Purnima and Amavasya). The natural (fertile) season of a woman generally lasts for sixteen nights (days) inclusive of the four days of the flow (of menstrual discharge) which are censured by the virtuous. Of these days (the sixteen days of Rtukala), the first four days (starting from the day of Rajodarshana), eleventh and thirteenth (so a total of six days) are forbidden by the wise for sexual union and the rest of the days (ten days) are recommended.<ref>Dutt, Manmath Nath, (1979) ''The Dharam Shastra, Hindu Religious Codes (Manusmriti and others), Volume 5, English Translation and Text.'' New Delhi: Cosmo Publications (Pages 89-90)</ref>

The first four days of Rajodharma are included in Rtukala (sixteen days from the time menstruation starts) and a woman going through these four days is called a Rajasvala (रजस्वला).<ref name=":4" /> Manusmrti mentions about Rtukala thus<blockquote>ऋतुकालाभिगामी स्यात्स्वदारनिरतः सदा । पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया ॥३.४५॥</blockquote><blockquote>ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः ॥३.४६॥</blockquote><blockquote>तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः ॥३.४७॥ (Manu. Smrt. 3.45-47)<ref name=":0">Manusmrti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 3])</ref></blockquote>Let (the husband) approach his wife in due season, being constantly satisfied with her (alone); he may also, being intent on pleasing her, approach her with a desire for conjugal union (on any day) excepting the Parva days (Purnima and Amavasya). The natural (fertile) season of a woman generally lasts for sixteen nights (days) inclusive of the four days of the flow (of menstrual discharge) which are censured by the virtuous. Of these days (the sixteen days of Rtukala), the first four days (starting from the day of Rajodarshana), eleventh and thirteenth (so a total of six days) are forbidden by the wise for sexual union and the rest of the days (ten days) are recommended.<ref>Dutt, Manmath Nath, (1979) ''The Dharam Shastra, Hindu Religious Codes (Manusmriti and others), Volume 5, English Translation and Text.'' New Delhi: Cosmo Publications (Pages 89-90)</ref>

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.

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 sexual 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 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.

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

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

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" />

=== रजस्वलानियमाः ॥ Special Vidhis for Rajasvalas ===

=== रजस्वलानियमाः ॥ Restrictions for Rajasvalas ===

Shastras state that a woman before her Rtusnana (the purificatory bath of a woman after four days of menstruation) is called Artavi or Rajasvala.<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>

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" />

 

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" />

== References ==

== References ==

[[Category:Shastras]]

[[Category:Shastras]]

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