Rajodharma (रजोधर्मः)

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, 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.

परिचयः॥ Introduction

Starting at about the age of twelve years (of a girl) extending up to around fifty years of age, a woman's womb undergoes natural changes resulting in a "bleeding" or menstrual discharge called Artava (आर्तवम्) or Rajasraava (रजस्रावम्) from her womb, roughly every month (on the 27 -28th day of the Lunar month). From the first day of the Rajasraava when Rajodarshana happens (रजोदर्शनम् । sighting of the menstrual discharge) till the sixteenth day, a woman is said to be in Rtukaala (ऋतुकालः). Sixteen days of Rtukala is said to be the fertile or reproductive time of a woman when she can conceive to bear children. According to Bharatiya traditions, of these sixteen days of Rtukala, there are a few days on which certain restrictions are to be followed by women and not following them is said to cause garbha (uterine and related) doshas.

Now this topic is very sensitive given the post-colonial era when in the name of "modernization", "liberalism" and women's rights many ancient traditions are being questioned and debated. Be it a change in the education system of India or due to an increasing number of women choosing/requiring to join the work force, many families consciously have moved away from their age-old traditions. At the other end a few families still chose to adhere strictly to the dharmik practices, usually half-heartedly, either due to family pressure or blind faith. A majority of women still practice the restrictions associated with menstruation based on their personal situations and conveniences. While many question and blindly reject all traditional practices, a very few explore them out of curiosity and even few are those who have understood them and practice wholeheartedly.

The recent Supreme Court ruling about ladies (in the reproductive age) entering the Sabarimala Devasthana in India has brought to the forefront - a serious debate -about very fundamental issues related to faith, modern science, shastras, associated social, health and psychological angles of dharmik activities; needless to state all Indian cultural entities hold firm diverse views not only regarding menstruation in women and associated restrictions but also many other tenets laid out in the Dharmashastras which are associated with Bharatiya Jivana Vidhana.

It is quite important to visit these issues and find reasons in our traditional texts as to why a lady having her menses should not enter a temple (dharmik tenet) or perform puja at home (personal rituals), nor mingle with other family people (social contact). In this article an attempt has been made to put out the traditional perspectives and their textual sources (proper pramanas) but ultimately it is left to the readers to delve deeper and understand the essence behind the practices and decide for themselves what maybe good for them, exclude outdated/corrupted traditions or identify long lost required practices that they can put to use for better lives and society.

पञ्चकोशेन सह संबन्धः ॥ Relation with Panchakoshas

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, 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.

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 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.

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

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.

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). Manusmrti mentions about Rtukala thus

ऋतुकालाभिगामी स्यात्स्वदारनिरतः सदा । पर्ववर्जं व्रजेच्चैनां तद्व्रतो रतिकाम्यया ॥३.४५॥

ऋतुः स्वाभाविकः स्त्रीणां रात्रयः षोडश स्मृताः । चतुर्भिरितरैः सार्धं अहोभिः सद्विगर्हितैः ॥३.४६॥

तासां आद्याश्चतस्रस्तु निन्दितैकादशी च या । त्रयोदशी च शेषास्तु प्रशस्ता दशरात्रयः ॥३.४७॥ (Manu. Smrt. 3.45-47)

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. Yajnavalkya smrti further states about Rtukala

षोडशर्तुर्निशाः स्त्रीणां तस्मिन्युग्मासु संविशेत् । ब्रह्मचर्ये च पर्वाण्याद्याश्चतस्रो विवर्जयेत् ॥ (Yajn. Smrt. 1.49)

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.

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.

रजस्वला इत्याख्यानम् ॥ Name Rajasvala to Menstruating Women

According to a legend narrated in Taittriya Samhita, and later elaborated in many Puranas, 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 ।

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

• 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.
• 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.

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)

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.

रजस्वलानियमाः ॥ Special Vidhis 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.

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)