Menstrual hygiene and associated restrictions have always been the subject of discussion in almost all circles. There has been a hue and cry around women not entering temples because they are considered “impure”. Vedas and Puranas have been casually mentioned without any shloka being quoted for reference. You see, sometimes “people” just know it—much like in ancient times, this seems to be a gyaan passed through the ages.
So, I thought, let me also read and research about it once—maybe I will find something too. If it supports my thought process, I’ll create some drama around it and if not then I’ll hold my peace forever.
Anyway, I did extensive, extensive research for days and from whatever little I could find, I am sharing them with you.
A Story from the Vedas: The “Shauch” angle
One oft-quoted text in this context is the Rigveda, one of Hinduism’s oldest. The Rigveda emphasizes the importance of purity—shaucha—for conducting sacred rituals and maintaining a harmonious connection with the divine. I couldn’t find much about women being pure or impure here. The mentions of menstruation were more from the scientific angle—describing the process and what it means—all science, no fiction.
I did find a piece from the Atharva Veda, though. I’m sharing it below along with its meaning, and as you will see, this, too, is very scientific.
यदोषधीषु सर्वासु स्त्रियं चोभे अनु स्रुजः।
सप्त व्रतानि दधिरे स्रजं वोचन्ति याः प्रजा:॥यन्ने त्रिषप्तं स्रज: स्त्रिया अधि वितस्थिरे।
The flow (menstrual blood) that moves through all plants and women is part of the universal order. The seven vows uphold this flow, which they call the essence of procreation.
अप यदद्रिधग धरं मूत्रं गर्भं च निच्युतम्॥
When the threefold and sevenfold flow of the woman is established, it removes waste (urine) and discharges the embryo as part of her natural cycle.
Then comes the one text every “intellectual” loves to hold as the root of all Hindu and patriarchal evils—the Manusmriti. I did my fair share of research, reading the chapters that mention religious rites and menstruation.
It suggests that certain times, like menstruation, can be periods of emotional fluctuation due to hormonal changes. These moments are seen as natural and beautiful, but also times when one’s inner balance is in flux. The Manusmriti advocates for stepping back from the intense focus required in temple rituals to honour and respect this natural ebb and flow of emotions.
न शुद्धिराशौचात् कश्चिच्छौचेनाशुचिर्भवेत्।
वेदाविहितमाशौचं शौचं वै भूतचेष्टितम्॥
- Manusmriti (4.40)
“Purity or impurity is determined not by physical conditions alone but by actions prescribed in the Vedas. Ritual and natural acts dictate what is considered clean or unclean.”
This verse provides context to the idea of impurity as a ritual state rather than an inherent condition, reinforcing that menstruation’s “impurity” relates to ceremonial norms.
As we will see here, the context in which the word “impurity” is used is not what we envisage it as. It is linked to emotional upheavals and a “lost potential” for giving birth to a life.
द्विगुणं रजसः स्पर्शात्त्रिगुणं च मृतस्य च।
चतुर्गुणं च सूतिकायाः शौचं गर्भाशये स्थिते॥
- Manusmriti (5.67)
“The impurity caused by contact with menstrual blood is twice as strong as other bodily emissions, thrice as strong for death, and four times as strong during childbirth.”
Interpretation:
Menstrual blood is described as ritually impure, potentially due to its association with the shedding of the uterine lining, which ancient interpretations might have viewed as “wasted” potential for life. This symbolic connection to unfulfilled fertility may have contributed to its classification as “inauspicious” in rituals.
It is also important to note that, unlike today, women then did not have pads. I am not sure how they managed to hold the flow without staining the clothes, and hence, the entire “impure” angle could also be considered a personal hygiene concern of “that” time.
पञ्चरात्रं तु नारीणामशौचं मासिकं स्मृतम्।
अतश्च शुद्धिर्हेतुभ्यः स्नानेन न विवर्जिता॥
- Manusmriti (5.66)
“For women, the state of impurity due to menstruation lasts for three nights (or five days in some interpretations). After this period, she becomes purified by bathing, and no further restrictions apply.”
I feel that in the absence of any concrete texts, a lot is left open to interpretation. I do strongly feel though that none in specific mentions anything anti-women though.
We need to understand that the same culture that appreciates and worships Maa Kamakhya cannot go so blind that it would shun menstruating women. We have stories that tell how Maa Parvati’s menstrual blood resulted in abundance on this planet Earth- why would then there be such an anti-woman stance somewhere?
I am 100% sure that some of you may give the quintessential example of Kanya pooja and rape here; in which case, my question to you is: Which Hindu text appreciates rape? Per my understanding, NONE!!
We must understand that religion is a philosophy, and everyone has their interpretations. Considering that Hinduism has been on the planet for the longest time, there would be as many interpretations, too.
Thus, the onus lies on us—do we choose to believe a systemically fed story that defies logic, or should we dig deep and find our own truth?
