MENSTRUATION: a Blessing or a Taboo
Re-interpreting the myths related to the sacredness of RED-IMPRINTS
Menstruation and festivals: A historical retrospective by Lopamudra Ganguly and Lakshminarayan Satpati; International Journal of History 2021, Vol. 3, Issue 2, Part https://doi.org/10.22271/27069109.2021.v3.i2a.97
Menstruation: Debunking today's myth with Ancient Indian Sciences by Dr Mamta Gehlawat and Dr Goutham Thumati
https://www.researchgate.net/publication/368394479_Menstruation_Debunking_todays_myths_with_Ancient_Indian_Sciences
Menstruation is still a taboo in remote areas of Uttarakhand.
https://www.thip.media/health-stories/health-feature-stories/menstruation-is-still-a-taboo-in-remote-areas-of-uttarakhand/34117/
60 Days in a Year in Cowshed - Battling Cultural Taboos in Uttarakhand's Pothing Village
Red color demonstrates love, power, courage, strength, sacrifice, celebration, and ceremony. The affinity and admiration for the color red have attained a pious place in our culture and tradition so why does the sacredness of menstrual blood, ‘the color, red’ always been viewed from the lens of dirt and impurity? Why has the draining of impurity been secluded in isolation and off-limits? Was it a tradition followed since ancient times, inscribed in our reverent scriptures or was it a patriarchal thought that emerged and evolved under the continuous influence of a male-dominating, so-called male-protected society?
Menstruation, or Mahavari, Masik dharma, or Period, in general terms, refers to a monthly period cycle associated with the removal of tissues and unfertilized ovum no longer required in the form of bleeding. It is a biological phenomenon faced by every adolescent girl until age 45 to 50. The first menstrual cycle is considered a sign of womanhood and maturity, during which a girl undergoes a physical, mental, and socio-behavioral change. It is celebrated as an honor ritual and an auspicious cultural event in many parts of India, where the girl is treated as a pious woman ready to step up the stairs of maturity and fertility. In contrast, some parts of the world in general and India in particular still consider mahavari to be a sign of carrying a man’s child i.e. reflecting a patriarchal stigma. Furthermore, for some, the color of blood signifies a sacred gift of gods whereas for many it is still treated as a sign of impurity and punishment; claiming it to be magical and powerful.
When it comes to the discussion of sin, bane, punishment, or a symbol of impurity, it is the orthodox thoughts and tradition, the misinterpretation and misconception of ancient classical texts for their (male counterparts) own benefits or so to say controlling the chastity of females. In many isolated regions of India, girls still face the harshness and strictness of menstrual laws. For instance, in Uttarakhand, women, mostly from rural societies are treated as polluted and compared to untouchables during menstruation, calling it ‘chhau’. They are forced to spend 4-5 days in ‘goth’ (places where domestic animals are kept), ordering them to stay away from kitchens and temples, and once they get purified on the 5th day by bathing with guamutra (cow’s urine), they get permission to do certain work. The deprivation of physical and emotional support, lack of scientific menstrual awareness, use of clothes as a substitute for sanitary napkins, and lack of prominent hygiene force them to feel uncomfortable in their own families.
Meanwhile, the obscure side of the coin narrates the contradictory tale of the menstrual festival and celebration. Menstruation, a taboo is a half-baked story that equally possesses a baked story of piousness and power. The festivals break the barriers of social stigma by considering the menstrual cycle as the earth’s fertility regeneration cycle. For instance, the very famous and devotional faith in Ambubachi mela is well-known, where Goddess kamakhya (genital/yoni goddess) menstrual cycle is celebrated as a festival, annually with thousands of devotees who come to seek blessings to gain fertility. kamkhya devi is considered to be a shaktipeth where the genital organ of Sati fell when Vishnu’s Sudarshan chakra cut the deadly body of Mata Sati into 51 pieces to save the universe and restore the sanity of Lord Shiva. During the 7th day of Ashadha (June/July) month, the temple remains closed for 3 days when Devi undergoes her menstrual cycle, and this seclusion is compared with the phenomenon of agriculture and the seed germination process.
The other celebrated festival is Raja of Odisha where Rajaswala means menstrual woman. During this, the people take off from agricultural practices and worship considering that the earth is undergoing the process of regeneration. The young girls and women are treated as a symbolic representation of the Earth and are swinging onto the decorated swings. Females are gifted with new clothes and beauty accessories and also traditional food like poda pitha (baked rice cake with jaggery, coconut, and cardamom) is distributed.
Similarly, in South India, festivals such as Ritual kala Samskaram are celebrated where ritushuddi (menstrual girl) is donated saree, gifts, and a separate room. The last day of the ceremony is a bathing ritual, followed by a descent griha pravesh. Another example is of Manjal Neerattu vicha of Tamil Nadu where the girl is secluded from house chores for further rest and a ritual turmeric bath is performed, followed by a ceremony equally grand to be called a ‘mini marriage’.
Therefore, in the contemporary world, many examples display a woman’s period as somewhat sacred and openly support the biological norms of fertility and growth. But when one looks at the reverse side of this menstrual boon, i.e. menstrual cycle as a taboo people might wonder about its origins which takes them back to the ancient civilization.
India is a country full of deep-dark mystery, undeciphered history, and astonishing wonders. Our cultural and traditional roots trace their descent from years and years ago period so to say ancient times. Every ritual, every custom, and every practice has been linked to the ancient classical scriptures (the shastras) which have been recompiled and reinterpreted, mostly following the evolving social structure. The patriarchal domination has also reshaped from time to time with the changing world and technological advancement.
Similarly, the correlation of myth with mythology has been a criterion for reshaping and reinventing the laws, to regulate society. In the same context, menstruation as a dirt and impure cycle traces its roots back to Vedic times where the story of Lord Indra has been propounded 100 times. In Rigveda, it has been mentioned that menstruation occurred as a sign of bane and guilt due to the fusion of a menstrual woman and Lord Indra. The story narrates the killing of Vitra, a demon of drought by Indra’s thunderbolt without knowing that Vitra was a Brahman which drove Indra into a situation of guilt and remorse for committing Brahmicide. A menstrual woman asked Indra to bless her with offspring and in return she would carry on his guilt and punishment resulting in menstruation.
In addition, manusmriti mentions some prose for restricting men from getting in contact with a menstruating woman who can affect his energy, strength, sight, and vitality. It strictly prohibits any kind of conversation of menstruating women and compares them to chandala, a village pig, a cock, and a dog who should not look at Brahmanas while they eat.
“For the wisdom, the energy, the strength, the sight, and the vitality of a man who approaches a woman covered with menstrual excretions, utterly perish.”
“If he avoids her, while she is in that condition, his wisdom, energy, strength, sight, and vitality will increase.”
Furthermore, other texts like the skanda purana say that, unlike men, women do not become impure by coming in contact with filthy objects or persons since the impurities are washed away during menstruation. Also, in devi bhagwata purana, women are forgiven of adultery when they go under menstruation.
Moreover, in terms of seclusion or restrictions imposed on a menstruating woman is not mentioned in the Vedas. The Vedas mention that Agnihotri yagna, a maha yagna should be performed daily by vaidiks (both men and women) without any skip. Thus, Vedas might have some references to considering menstruation as an impure sign but it never regulated the freedom or mobility of a natural or mythical occurrence. However, with evolving society, the laws were reinterpreted such as the story of lord Indra has been used in chapter five of Vasistha Dhramshastra considering menstruation as a taboo to assign a subordinate position to women where she is restricted not to applying any beauty product, shall sleep on the ground, not sleep in the day-time, not touch fire or not to take bath, and says that the monthly cycle takes away her sins.
Moreover, Ayurveda, a prominent branch of medicine, talks about menstruation as a mental, physical, and spiritual cleansing as the bleeding removes dead tissues, the release of anger and provoking thoughts clear the mind, and seclusion from worldly pleasure signified self-reflection and overcome attachment. Also, the yogic science says that menstruation is a downward movement happened by Apana vayu, one among 5 prana vaus to keep one alive. When one meditates, performs yoga, or does puja the apana vayu moves upward to develop spiritual concentration in mind whereas during menstruation the downward movement is disturbed by performing any kind of activities which can further lead to physical and psychological problems in the long run.
According to Sri Amritananda Natha Saraswati (Guruji), the priest of Devipuram temple of Andhra Pradesh says “What is pure, we don’t touch and what we don’t touch we call it a taboo. She was so pure that she was worshipped as a Goddess.” according to his thought, the woman is considered as a living goddess during her periods and if she enters the temple, the energy residing in the idol transfers to her, leaving the idol lifeless. Thus, women were restricted in ancient times in India to avoid energy imbalances in places of worship.
Myth or method of societal control, menstruation came under seclusion during ancient times due to the absence of proper menstrual absorbents to handle bleeding and thus, to comfort the menstruators the rules of segregation and privacy were followed for austerity and detachment.
The term period is a symbol of creativity which makes women the foundational pillar of a society who possess the power and blessing to create a life within her own body. However, on one place it has been stigmatized for ages whereas on another it has been honored as menstruating earth, but at some point, it also tries to reinforce and glorify the societal norm of not letting menstrual girls participate in household work. The reason for practicing this seclusion consciously or subconsciously might depict the lack of awareness among the people who place myths over methods or the concern of people towards women to comfort them by providing them some seclusion and rest. However, with evolving times and a rapidly fast-growing world, menstruators are working outside their homes and mostly residing in nuclear families makes it extremely difficult and somewhat impractical to follow the restrictions of those ancient times, which were there to rejuvenate the female body and not to impose any patriarchy.
