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Line 47: − + − Pancha Bheda-Ashoucha: ''Sa Panchaghaa: Kartrutah, Karmatah, Dravyatah, Mritadoshatah, Vighaanatah / ''+ − + − + − + − + − + − ‘Kartru Bhedaashouchaas’ are related to Sanyasis and Brahmacharis; Sanyasis are immune from Ashoucha in reference to the births and deaths of anybody excepting however only the Parents. As regards Brahmachaaris they have to observe Ashoucha respect of the deaths of Parents as also of sapindas, as they not only participate in treating the dead bodies of the Parents but in the Antya Kriyas also. + − + − Now in the case of Karma Bheda, Kings who are involved in various administrative tasks like punishments to wrong doers including even deaths have no Ashoucha; those performing Shanti Karyas to offset fears from Kings or from illnesses have no ashoucha; to a Vaidya who examines the body parts of a patient to check diseases has no Ashoucha; those Brahmanas who perform Naandi Shraddha for tasks like Devata Pratishtha, Upanayana or Vivaha have no Ashuchi; and Grahana nimitta or Sankrantaadi Shraddha Karmas including Daanas do not attract Ashoucha. + + + + + + + + + + Line 71:
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Line 99: − + + + + + − 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" />+ + + + Line 100:
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→Rajasvala Asoucha: added another subsection
'''सचेलस्नानम्॥ Sachela Snanam:''' It is the snana vidhi ordained at certain times and refers to bathing with whatever clothes a person is wearing at an instant of time.
'''सचेलस्नानम्॥ Sachela Snanam:''' It is the snana vidhi ordained at certain times and refers to bathing with whatever clothes a person is wearing at an instant of time.
== आशैचनिर्णयः ॥ Determining Asoucha ==
=== आशैचप्राप्तिः ॥ Asoucha Applies To ===
=== आशैचप्राप्तिः ॥ Asoucha Applies To ===
A woman after marriage observes the Asoucha of her husband's family and not that of her natural family. From birth upto marriage a female child follows the Asoucha of her parental family and after marriage Asoucha of husband's family applies, though she would still have to follow the Asoucha (reduced in number of days) of her blood relatives.
A woman after marriage observes the Asoucha of her husband's family and not that of her natural family. From birth upto marriage a female child follows the Asoucha of her parental family and after marriage Asoucha of husband's family applies, though she would still have to follow the Asoucha (reduced in number of days) of her blood relatives.
== आशैचभेदाः॥ Kinds of Asoucha ==
=== आशैचापवादः ॥ Asoucha Exceptions ===
Five categories of exceptions are explained for Ashoucha.<ref name=":32">Vasudeva Sharma (1939) ''The Dharmasindhu by Kasinath Upadhyaya.'' Mumbai: Nirnaya Sagar Press (Pages 379-385)</ref>
The five kinds of Ashouchas are on account of<ref name=":7">The Essence of Dharmasindhu from [http://www.kamakoti.org/kamakoti/dharmasindhu/bookview.php?chapnum=26 kamakoti.org]</ref>
सपञ्चधा । कर्तृतः कर्मतः द्रव्यतः मृतदोषतः विधानतः । The five categories of Ashouchas are on account of
* Kartru Bheda
* कर्तृतः ॥ Kartru Bheda
* Karma Bheda
* कर्मतः ॥ Karma Bheda
* Dravya Bheda
* द्रव्यतः ॥ Dravya Bheda
* Vidhana Bheda
* मृतदोषतः ॥ Mrtadosha
* विधानतः ॥ Vidhana Bheda
Kartru Bhedaashouchas are related to Sanyasis and Brahmacharis (after Upanayana before Samavartana); they are exempted from following Ashoucha in reference to the births and deaths of any Sapindas. However, at the death of parents the asoucha is removed by taking Sachela Snana for both Sanyasis and Brahmancharis. As regards to Brahmacharis who have undergone the Samavartana (after completion of education) they have to observe Asoucha of three days and perform Udakadana (उदकदानम् offering of water on the tenth day after death) at the deaths of parents and sapindas. They not only participate in treating the dead bodies (शवस्पर्शानुगमनादिसंसर्गाशौतम्) of the parents but in the Antya Kriyas and pitrkarmas also.
Now in the case of Karma Bheda, the following Asoucha exceptions apply.<ref name=":32" />
* अन्नसत्रिणामन्नादिदानेषुनाशौचम् ।
* राजादीनांप्रजापालनादौनाशौचम् । Rajas and others who are involved in various administrative tasks like punishments to wrong doers including even deaths have no Asoucha.
* ऋत्विजां मधुपर्कपूजोत्तरं तत्कर्मणिनाशोचम्।
* दीक्षितानां दीक्षणीयोत्तरमवभृथस्नानपर्यन्तं-यज्ञकर्मणिनाशोचम्।
* रोगभय-राजभयादि-नाशार्थेशान्तिकर्मणिनाशोचम्। those performing Shanti Karyas to offset fears from rulers or from illnesses have no asoucha.
* क्षुत्पीडितकुटुम्बस्यप्रतिग्रहेनाशोचम्।
* विस्मरणशीलस्याधीतवेदशास्त्राध्ययनेऽपिनाशोचम्।
* वैद्यस्यनाडीस्पर्शनेनाशोचम्। a Vaidya who examines the body parts of a patient to check diseases has no Ashoucha
* मूर्तिप्रतिष्ठाचौलोपनयन-विवाहाद्युत्सव-तडागाद्युत्सर्ग those Brahmanas who perform Naandi Shraddha for tasks like Devata Pratishtha, Upanayana or Vivaha have no Ashuchi; and Grahana nimitta or Sankrantaadi Shraddha Karmas including Daanas do not attract Ashoucha.
Dravya Bheda due to Kraya Vikraya like buying a host of material ranging from flowers and fruits, food materials, clothes etc.from a person with Ashoucha would not invite Asouchya.
Dravya Bheda due to Kraya Vikraya like buying a host of material ranging from flowers and fruits, food materials, clothes etc.from a person with Ashoucha would not invite Asouchya.
# Ahitagnis - those who have been initiated and are engaged in the performance of a yajña lasting more than one day.
# Ahitagnis - those who have been initiated and are engaged in the performance of a yajña lasting more than one day.
== आशैचभेदाः॥ Kinds of Asoucha ==
=== जाताशौचम्॥ Jaata-Asoucha ===
=== जाताशौचम्॥ Jaata-Asoucha ===
According to Parasara Smriti<blockquote>जातौ विप्रो दशाहेन द्वादशाहेन भूमिपः । वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति ॥ ३.४ ॥ (Para. Smrt. 3.4)<ref name=":1">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%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><blockquote>jātau viprō daśāhēna dvādaśāhēna bhūmipaḥ । vaiśyaḥ pañcadaśāhēna śūdrō māsēna śudhyati ॥ 3.4 ॥ (Para. Smrt. 3.4)</blockquote>On the occasion of a birth, a Brahman recovers purity in ten days; a Kshatriya does so in twelve days; a vaishya at the expiry of fifteen days; and the purification of a Shoodra takes a month.
According to Parasara Smriti<blockquote>जातौ विप्रो दशाहेन द्वादशाहेन भूमिपः । वैश्यः पञ्चदशाहेन शूद्रो मासेन शुध्यति ॥ ३.४ ॥ (Para. Smrt. 3.4)<ref name=":1">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%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><blockquote>jātau viprō daśāhēna dvādaśāhēna bhūmipaḥ । vaiśyaḥ pañcadaśāhēna śūdrō māsēna śudhyati ॥ 3.4 ॥ (Para. Smrt. 3.4)</blockquote>On the occasion of a birth, a Brahman recovers purity in ten days; a Kshatriya does so in twelve days; a vaishya at the expiry of fifteen days; and the purification of a Shoodra takes a month.
[Madhava says that this rule applies to the case where a Sapinda has been born ; while the rule of three days applies where a Samanodaka, a more distant relative than a Sapinda, has been born.]<ref name=":7" />
[Madhava says that this rule applies to the case where a Sapinda has been born ; while the rule of three days applies where a Samanodaka, a more distant relative than a Sapinda, has been born.]<ref name=":7">The Essence of Dharmasindhu from [http://www.kamakoti.org/kamakoti/dharmasindhu/bookview.php?chapnum=26 kamakoti.org]</ref>
=== मृताशौचम्॥ Mrta-Asoucha ===
=== मृताशौचम्॥ Mrta-Asoucha ===
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 (रजोधर्मः)]], is the natural biological phenomenon seen in all mammals however, the menstrual discharge is seen the female gender of the human species and primates (and a few other mammals). Most of the mammals having a covert menstruation which gets completely absorbed by the body if the egg is not fertilized.
However, Sanatana Dharma texts have identified the existence of (the biological process) of Rajodharma (menstrual cycles in which there is a vaginal discharge of menstrual blood) in the female gender of the human species and instilled traditions and practices for women. 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 Trishiraska 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" />
==== Reasoning behind Rajasvala Asoucha ====
In Sanatana Dharma, marriage and grhastha ashrama are extremely important dharmika activities for the good and perpetuation of mankind. A grhastha's important duty is to fulfill the Pitr Rna by producing progeny with the support of a lady. Thus one of the primary duties for uniting a man and woman in Vivaha samskara, according to Sanatana Dharma, is to give a good dharmika citizen to the society and elevate their ancestral lineage by bearing a child. Thus by giving birth to a child, by becoming parents, a couple is bringing to life another Jivatma into a bodily form to continue its karmic journey. By preventing the birth of a Jiva whether intentionally or unintentionally, leads the grhasthas to commit papa in the process. In this context, it is to be understood that even loss of egg, when unfertilized, results in the failure of birth and thus prevention of life form to take shape. The papa is even more serious, equated to murder or Brahmahatya (Brhunhatya -killing of an embryo) in the case of prevention of birth due to abortion.<ref name=":6" />
The legend of Indra's attempt to attain Shoucha by distributing his doshas to others is to be understood with respect to the biological process of menstruation and its relation to childbirth. In this context one can relate the importance of birth related Asoucha. It is well-known that the menstrual discharge not only contains blood, but also the unfertilized egg. Thus one-third of the papa of Brahmahatya is incurred due to the failure of the egg to fertilize and emerge as a Jivatma into this universe. Since there is an amsha of childbirth involved in the monthly menses of a Rajasvala, she also has to enforce the Asoucha vidhis that are laid out in relation to failure of conception.<ref name=":4" /><ref name=":6" />
==== Determining the Period of Rajasvala Asoucha ====
==== Determining the Period of Rajasvala Asoucha ====
* Asoucha is restricted to three days and if blood continues to flow after four days due to some illness, it will cause no further Asoucha.
* Asoucha is restricted to three days and if blood continues to flow after four days due to some illness, it will cause no further Asoucha.
<blockquote>रोगेण यद्रजः स्त्रीणां अन्वहं तु प्रवर्तते ।। ७.१६ ।। rōgēṇa yadrajaḥ strīṇāṁ anvahaṁ tu pravartatē ।। 7.16 ।।</blockquote><blockquote>नाशुचिः सा ततस्तेन तत्स्याद्वैकालिकं मतम् । साध्वाचारा न तावत्स्याद्रजो यावत्प्रवर्तते ।। ७.१७ ।। (Para. Smrt. 7.16-17)<ref name=":5" /></blockquote><blockquote>nāśuciḥ sā tatastēna tatsyādvaikālikaṁ matam । sādhvācārā na tāvatsyādrajō yāvatpravartatē ।। 7.17 ।। (Para. Smrt. 7.16-17)</blockquote>
<blockquote>रोगेण यद्रजः स्त्रीणां अन्वहं तु प्रवर्तते ।। ७.१६ ।। rōgēṇa yadrajaḥ strīṇāṁ anvahaṁ tu pravartatē ।। 7.16 ।।</blockquote><blockquote>नाशुचिः सा ततस्तेन तत्स्याद्वैकालिकं मतम् । साध्वाचारा न तावत्स्याद्रजो यावत्प्रवर्तते ।। ७.१७ ।। (Para. Smrt. 7.16-17)<ref name=":5" /></blockquote><blockquote>nāśuciḥ sā tatastēna tatsyādvaikālikaṁ matam । sādhvācārā na tāvatsyādrajō yāvatpravartatē ।। 7.17 ।। (Para. Smrt. 7.16-17)</blockquote>
* Any other menstrual discharge apart from the regular monthly cycle is not associated with this Asoucha.
* Any other vaginal discharge or bleeding apart from the regular monthly menses is not associated with this Asoucha.
== 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 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 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]]