Rajodharma (रजोधर्मः) - Revision history

DrDevashree: /* Rtuchakra */

2022-04-06T13:09:43Z

Rtuchakra

DrDevashree: -Added Ayurveda's perspective on Raja and Rtu

2022-04-06T12:49:44Z

-Added Ayurveda's perspective on Raja and Rtu

Fordharma: added category

2022-03-04T10:09:40Z

added category

Fordharma: /* Dharmik Perspectives */ corrected the link

2022-03-04T10:08:44Z

Dharmik Perspectives: corrected the link

Fordharma: added content and references

2020-09-24T16:49:23Z

added content and references

Fordharma: /* आयुर्वेददृष्टिकोणम् ॥ Ayurveda Viewpoint */

2020-09-24T15:31:33Z

आयुर्वेददृष्टिकोणम् ॥ Ayurveda Viewpoint

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Fordharma: /* रजस्वलानियमाः ॥ Restrictions for Rajasvalas */ adding content and references

2020-09-22T17:56:00Z

रजस्वलानियमाः ॥ Restrictions for Rajasvalas: adding content and references

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Fordharma: /* रजस्वलानियमाः ॥ Restrictions for Rajasvalas */ adding content and editing

2020-09-18T12:16:42Z

रजस्वलानियमाः ॥ Restrictions for Rajasvalas: adding content and editing

Fordharma: added content and references

2020-09-17T17:30:53Z

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Fordharma: /* ऋतुकालः ॥ Rtukala */ adding content and references

2020-09-16T16:50:22Z

ऋतुकालः ॥ Rtukala: adding content and references

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 === Rtuchakra ===
 While menstruation is recognized as a natural physiological process, it divides the monthly cycles into Rtukala, Rtu Vyateeta kala and Rajasraava kala and each of these phases are predominated by a different Dosha.<ref name=":6" />
-* '''Rtukala - Proliferative phase''' (12 - 16 days) during which follicles inside the ovaries develop and mature in preparation for ovulation. This phase is dominated by Kapha Dosha.
+* '''Rtukala (ऋतुकालः) - Proliferative phase''' (12 - 16 days) during which follicles inside the ovaries develop and mature in preparation for ovulation. This phase is dominated by Kapha Dosha.
-* '''RtuVyateetakala - Secretory Phase''' (9 - 13 days) during which hormones and nutrients are secreted in anticipation of nourishing the embryo if conception were to take place. This phase is dominated by Pitta Dosha.
+* '''RtuVyateetakala (ऋतुव्यतीतकालः) - Secretory Phase''' (9 - 13 days) during which hormones and nutrients are secreted in anticipation of nourishing the embryo if conception were to take place. This phase is dominated by Pitta Dosha.
-* '''Rajasraava-kala - Menstrual Phase''' (3 - 5 days) during which the menstrual blood along with the endometrium is shed from the body. This phase is dominated by Vata Dosha (and Apana Vayu).
+* '''Rajasraava-kala (रजस्रावकालः) - Menstrual Phase''' (3 - 5 days) during which the menstrual blood along with the endometrium is shed from the body. This phase is dominated by Vata Dosha (and Apana Vayu).
 == रजस्वला इत्याख्यानम् ॥ Name Rajasvala to Menstruating Women ==
@@ Line 138: / Line 138: @@
 == Discussion ==
-The ayurvedic texts conclude that the paricharya prescribed for menstruating women will assist in the natural cleansing process and will restore health to menstruating women who face many symptoms from simple pimples to severe debilitating abdominal and lower backpain. The prescriptions aid by preventing any imbalance in the Doshas and nourish the Agni which is in a weakened state (Agnimandya) resulting in loss of appetite. Thus the diet prescribed is also simple and aids in rekindling the digestive fire. Doshas in ayurvedic terminology indicates the bodily attributes and it must be noted that the term does not imply "fault" of a woman.
+The ayurvedic texts conclude that the paricharya prescribed for menstruating women will assist in the natural cleansing process and will restore health to menstruating women who face many symptoms from simple pimples to severe debilitating abdominal and lower backpain. The prescriptions aid by preventing any imbalance in the Doshas and nourish the Agni which is in a weakened state (Agnimandya) resulting in loss of appetite. Thus the diet prescribed is also simple and aid
 Restriction of other activities such as not sleeping during the day, not participating in strenuous exercises even household activities assist in fast healing of the delicate organs of a woman's body. These prescriptions primarily protect the woman who is the future mother, as her health effects the children born to her. It does not mean that each and every woman who does not follow the paricharya will end up having children who are afflicted with deafness, laziness or mental disorders. The gist is that the children born to such women are more suceptible to developing such conditions because of their exposure to the vitated doshas, while they were in their mother's womb.<ref name=":6" />

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 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.
-=== आयुर्वेददृष्टिकोणम् ॥ Ayurveda Viewpoint ===
+== आयुर्वेददृष्टिकोणम् ॥ Ayurveda Viewpoint ==
-Bharatiya Ayurveda shastra has enlightened us on the aspects related to menstrual flow and important Ayurvedic texts - Charaka and Sushruta samhitas - have discussed this topic with a holistic approach. [[Ayurveda (आयुर्वेदः)|Ayurveda]] has always considered not just physical or mental health while assessing a patient; on the contrary it addresses the patient's constitution and the combination of Doshas involved in the physiological manifestations of a human body. Artava or menstrual blood is classified as the eighth dhatu<blockquote>रसादेव स्त्रिया रक्तं रजःसंज्ञं प्रवर्तते । .... आर्तवं शोणितं त्वाग्नेयम् अग्नीषोमीयत्वाद्गर्भस्य ७ (Sush. Samh. Sutrasthana 14.6-7)<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%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5% Sutrasthana])</ref></blockquote>Described as one of the saptadhatus (seven dhatus), blood is different from Artava (आर्तवं) or menstrual blood in that the normal blood is said to be of "soumya" quality whereas Artava blood is said to be "agneya". Thus Artava is classified as eighth dhatu. So men have seven dhatus only whereas women have eight dhatus with the additional dhatu in the form of Artava or menstrual blood.<ref name=":4" />
+Bharatiya Ayurveda shastra has enlightened us on the aspects related to menstrual flow and important Ayurvedic texts - Charaka and Sushruta samhitas - have discussed this topic with a holistic approach. [[Ayurveda (आयुर्वेदः)|Ayurveda]] has always considered not just physical or mental health while assessing a patient; on the contrary it addresses the patient's constitution and the combination of Doshas involved in the physiological manifestations of a human body. Raja and Artava are are the 2 terms mostly synonymously used to indicate menstrual blood, ovum, female reproductive hormones etc in Ayurveda.
 While menstruation is recognized as a natural physiological process, it divides the monthly cycles into Rtukala, Rtu Vyateeta kala and Rajasraava kala and each of these phases are predominated by a different Dosha.<ref name=":6" />
 * '''Rtukala - Proliferative phase''' (12 - 16 days) during which follicles inside the ovaries develop and mature in preparation for ovulation. This phase is dominated by Kapha Dosha.

← Older revision		Revision as of 10:09, 4 March 2022
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 Even to this day, the tradition of celebrating a girl's onset of puberty is practiced in many households across India observing many local customs, as a woman's reproductive phase is highly revered in dharmashastras. Stree is sacred and represents Adi Shakti, or Mahalakshmi or Supreme Deity (Feminine). She is the Prakrti which creates and sustains life on earth. Though in present days, this process is attached with many taboos and "looking down on women" or "discrimination". Many consider it as discrimination to restrict activity of women, however, according to dharmik perspective it is viewed as a period of rest for them from doing tough household chores.
-Bharatiya texts abound with many instances where the mother's mental status has a clear bearing on the child's psychological nature. The legend of [[Varuthini and Pravara (वरूथिनी प्रवराश्च)]] given in Markandeya Purana testifies to the fact that the impressions of person (husband) in the mind of woman (wife) during conception are crucial in determining the personality of the child born out of that union. Mahabharata presents yet another example of Ambica who at the time of conjugal union with Vyasa closed her eyes, with dislike towards his form, due to which Dhritarashtra was born blind having a selfish nature. Ambalika went pale disliking Vyasa's approach to her, thus her son Pandu Raja (the father of Pandavas) was born pale with sickly disposition. However, when the Ambalika sent a maid to her in her place, the maid having great reverence and understanding the reason behind Niyoga (is a process when a brother of the deceased person is allowed to mate with his widowed wife to continue the lineage) accepts union with Vyasa and her son is Vidhura, who is known for his wisdom and Dharma. Thus preserving the chaste, pious character rests on the woman's mental and physical health to maintain which these niyamas or restrictions are given by our ancient seers. It has to be stressed that this dharmik holistic understanding of woman and child welfare  has been advocated, emphasised and revered in no other country in the world.
+Bharatiya texts abound with many instances where the mother's mental status has a clear bearing on the child's psychological nature. The legend of [[Varuthini and Pravara (वरूथिनी प्रवरश्च)|Varuthini and Pravara (वरूथिनी प्रवराश्च)]] given in Markandeya Purana testifies to the fact that the impressions of person (husband) in the mind of woman (wife) during conception are crucial in determining the personality of the child born out of that union. Mahabharata presents yet another example of Ambica who at the time of conjugal union with Vyasa closed her eyes, with dislike towards his form, due to which Dhritarashtra was born blind having a selfish nature. Ambalika went pale disliking Vyasa's approach to her, thus her son Pandu Raja (the father of Pandavas) was born pale with sickly disposition. However, when the Ambalika sent a maid to her in her place, the maid having great reverence and understanding the reason behind Niyoga (is a process when a brother of the deceased person is allowed to mate with his widowed wife to continue the lineage) accepts union with Vyasa and her son is Vidhura, who is known for his wisdom and Dharma. Thus preserving the chaste, pious character rests on the woman's mental and physical health to maintain which these niyamas or restrictions are given by our ancient seers. It has to be stressed that this dharmik holistic understanding of woman and child welfare  has been advocated, emphasised and revered in no other country in the world.
 During Ambubachi festival in Kamakhya temple in Assam, the temple is closed for three days to give rest to the Goddess, who is believed to be menstruating during that time. Similarly, during the Tulu festival called Keddasa in Karnataka, mother earth is believed to have begun her earthly menstrual cycle and is given a rest for three days. This is also practiced during Raja Parva (menstruation festival) in Odisha, where farmers don’t plough the land and give rest to Goddess earth.<ref name=":6" />

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 #* 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 remembers 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. Bharatiya texts abound with many instances where the mother's mental status has a clear bearing on the child's psychological nature. A famous legend is that of Pravarakhya and Varudhini.
+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 ===
 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" />
-== Menstruation Dharmik Perspectives ==
+== Dharmik Perspectives ==
 Even to this day, the tradition of celebrating a girl's onset of puberty is practiced in many households across India observing many local customs, as a woman's reproductive phase is highly revered in dharmashastras. Stree is sacred and represents Adi Shakti, or Mahalakshmi or Supreme Deity (Feminine). She is the Prakrti which creates and sustains life on earth. Though in present days, this process is attached with many taboos and "looking down on women" or "discrimination". Many consider it as discrimination to restrict activity of women, however, according to dharmik perspective it is viewed as a period of rest for them from doing tough household chores.
 During Ambubachi festival in Kamakhya temple in Assam, the temple is closed for three days to give rest to the Goddess, who is believed to be menstruating during that time. Similarly, during the Tulu festival called Keddasa in Karnataka, mother earth is believed to have begun her earthly menstrual cycle and is given a rest for three days. This is also practiced during Raja Parva (menstruation festival) in Odisha, where farmers don’t plough the land and give rest to Goddess earth.<ref name=":6" />
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 == References ==
 <references />

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 === 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. 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" />
-# दैवपित्र्यादि कर्मनिवृत्तिः
+# दैवपित्र्यादि कर्मनिवृत्तिः - Refrain from performing activities related to devatas and ancestors.
-# गृहकर्मनिवृत्तिः
+# गृहकर्मनिवृत्तिः - Relieved from performing normal household chores.
-# एकान्तवासः (अस्पृष्या)
+# एकान्तवासः (अस्पृष्या) - Segregation and isolation from rest of the family members without seeing, touching, sitting and sleeping next to other family members (this excludes treatment and meeting medical necessities)
-# असम्भाष्या
+# असम्भाष्या - Not speaking with other family persons especially husband if married, friends or outsiders for any reason including household activities
-# अनधिगम्या (ब्रह्मचर्यपालनम्)
+# अनधिगम्या (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.
-# दन्तधावनत्यागः
+# 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.
-# स्नानत्यागः
+#* दन्तधावन-स्नानत्यागः - brushing the teeth and bathing
-# तौलाभ्यंगनवर्जनम्
+#* तौलाभ्यंगनम् - Anointment with oil massage and bath
-# अञ्जनधारणवर्जनम्
+#* अञ्जनधारणम् - Application of Anjana (Collyrium) to the eyes
-# नखनिकृन्थनवर्जनम्
+#* नखनिकृन्थनम् - Cutting of nails
-# वस्तुछेदनभेदनवर्जनम्
+#* भूमिशयनम् - Sleeping on the floor
-# पर्णपात्रात् जलपानं निषेधः
+# Restrict activities having negative psychological impact -
-# लधुपात्रात् जलपानं निषेधः
+#* वस्तुछेदनभेदनवर्जनम् - breaking and tearing of things
-# भूमिशयनवर्जनम्
+#* पर्णपात्रात् जलपानं निषेधः - drinking water from
-# पुण्यश्लोकस्मरणम्
+#* लधुपात्रात् जलपानं निषेधः
-# पुण्यग्रन्थोल्लिखित दयावीर-दानवीर-क्षमावीर-धर्मवीराणां स्मरणम्
+# Promote activities having positive psychological impact -
 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" />

@@ Line 1: / Line 1: @@
-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 ==
@@ Line 13: / Line 13: @@
 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.
 == 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.
+Before the onset of puberty, a girl at different ages is revered and called by various names.<blockquote>अष्टवर्षा भवेद्गौरी नववर्षा तु रोहिणी ।। ७.४ ।। दशवर्षा भवेत्कन्या अत ऊर्ध्वं रजस्वला । (Para. Smrt. 7.4-5)<ref name=":2">Parasara 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>A girl of eight years of age is called Gauri; at the ninth year of age she is called Rohini. A girl of ten is denominated Kanya and thenceforward she is called Rajasvala.<ref name=":3">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 569-570)</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 ===
@@ Line 41: / Line 43: @@
 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" />
 == References ==
 [[Category:Shastras]]
 <references />