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=== Introduction ===

=== Introduction ===

Sexual relationships are among the most important social and biological relationships in human life. India played a significant role in the history of sex, right from the writing of the first literature that treated sexual intercourse as a science. Since ancient times, India pioneered the use of sexual education through art and literature. This subject was not considered taboo in Ayurveda, and it was included as separate branch ‘vajikarana’ in which various aspects related to sexuality are scientifically dealt. If we see the literal meaning of vajikarana, we find that this word is made up of two words – Vaji and Karana. Vaji refers to horse and karana refers to power. So, vajikarana can be said to be a modality by which one can perform a sexual activity for a long time and frequently like a horse. But the effect of this branch is much more and helps to achieve good physique, potency, strength and complexion; it revitalizes the reproductive power; helps in getting healthy and good progeny; resolves various sexual dysfunctions like erectile dysfunction, infertility, premature ejaculations, etc. Hence it can be said that subject is concerned with aphrodisiacs, virility and improving the health of progeny.

Sexual relationships are among the most important social and biological relationships in human life. India played a significant role in dealing with the study of sex - right from the writing of the first literature that treated sexual intercourse as a science to pioneering the imparting of sexual education through art and literature. It is evident from this body of knowledge that this subject was not considered taboo in Ayurveda, and it was included as a separate branch - ''vajikarana'' - in which various aspects related to sexuality are scientifically dealt with. If we see the literal meaning of vajikarana, we find that this word is made up of two words – Vaji and Karana. Vaji refers to horse and karana refers to power. So, vajikarana can be said to be a modality by which one can perform a sexual activity for a long time and frequently like a horse. But the effect of this branch is much more and helps to achieve good physique, potency, strength and complexion; it revitalizes the reproductive power; helps in getting healthy and good progeny; resolves various sexual dysfunctions like erectile dysfunction, infertility, premature ejaculations, etc. Hence it can be said that subject is concerned with aphrodisiacs, virility and improving the health of progeny.

 

Literature related to vajikarana is present in all the three great treatises which show that this subject was considered paramount for the betterment of humans. In Charaka Samhita, it is placed before describing the treatment of various diseases, and in Sushruta Samhita, it is described after the discussion of disease treatment. In Ashtanga it is mentioned in Uttara Sthana and is the last chapter of this text. The order of placement depends upon basic theme of a text. Charaka has given prime importance to promotion and preservation of health, whereas Sushruta and Vagbhata emphasized upon the treatment of diseases. This shows with time, the Ayurvedic concept of promotion and prevention of health became less important in comparison to disease management.  

Literature related to vajikarana is present in all the three great treatises which show that this subject was considered paramount for the betterment of humans. In Charaka Samhita, it is placed before describing the treatment of various diseases, and in Sushruta Samhita, it is described after the discussion of disease treatment. In Ashtanga it is mentioned in Uttara Sthana and is the last chapter of this text. The order of placement depends upon basic theme of a text. Charaka has given prime importance to promotion and preservation of health, whereas Sushruta and Vagbhata emphasized upon the treatment of diseases. This shows with time, the Ayurvedic concept of promotion and prevention of health became less important in comparison to disease management.  

Vajikarana is divided into four sections - Samyoga Sharamooliya, Asikti Kshirika, Mashaparnabhritiya and Pumana Jata Baladika. If we analyze the name of these sub-sections we will find that out of four, the names of the first three sections (i.e., Samyoga Sharamooliya, Asikti Kshirika, and Mashaparnabhritiya) are based on the first formulation described. The last section is named to give emphasis on their effect. The name of four subsections or pada, itself suggests that in Vajikarana chapter, accentuation is given more to formulations. On analyzing these formulations, one interesting fact which comes out is that out of 50 formulations mentioned very few can be considered as therapeutic preparations. Only four gutika or vati (tablets) are mentioned whereas seven mamsarasa (meat soup), ten types of milk preparations, four types of eggs, six types of pupalika, audana, payasa, rasala (different rice and milk preparations), etc. are given. Most of them are common dietary preparations included in the normal diet and can be easily prepared. While stating the difference in Rasayana and vajikarana, it is stated that vajikarana should regularly be administered to an individual.  

Vajikarana is divided into four sections - Samyoga Sharamooliya, Asikti Kshirika, Mashaparnabhritiya and Pumana Jata Baladika. If we analyze the name of these sub-sections we will find that out of four, the names of the first three sections (i.e., Samyoga Sharamooliya, Asikti Kshirika, and Mashaparnabhritiya) are based on the first formulation described. The last section is named to give emphasis on their effect. The name of four subsections or pada, itself suggests that in Vajikarana chapter, accentuation is given more to formulations. On analyzing these formulations, one interesting fact which comes out is that out of 50 formulations mentioned very few can be considered as therapeutic preparations. Only four gutika or vati (tablets) are mentioned whereas seven mamsarasa (meat soup), ten types of milk preparations, four types of eggs, six types of pupalika, audana, payasa, rasala (different rice and milk preparations), etc. are given. Most of them are common dietary preparations included in the normal diet and can be easily prepared. While stating the difference in Rasayana and vajikarana, it is stated that vajikarana should regularly be administered to an individual.  

Ayurveda considers Brahmacharya as one of the three upastambha or pillars of life. It refers to a certain code of conduct related to sexual life. It is said that sexual activity should be neither practiced as complete celibacy nor excessive indulgence should be done as both will have a detrimental effect on the body as well as the mind. Ayurveda practitioners recommend that people below the ages of 17 or over 70 should not partake in vajikarana preparations. These preparations have to be consumed by “Jitendriya Purusha” or a person who is in control of his senses and desires. If vajikarana preparations are consumed by a man who has lost control over his senses and desire, he may become a problem to the society.  Excessive coitus leads to shosha or loss of dhatus and suppression of sexual desire leads to impotence. Rules regarding coitus frequency, time, pattern changes due to seasonal variation, pre and post coitus preparations, etc. are described at different places in Samhita. Before administration of vajikarana therapy purification should be done, so that vitiated doshas and toxins are removed from the body, and blocked channels are opened. This leads to increased bioavailability of vajikarana drugs for beneficial results. Vajikarana treatment benefits include increased sexual performance, improving the health of future progeny as well as treatment of many sexual disorders like infertility, erectile dysfunction, and premature ejaculation.  

Ayurveda considers Brahmacharya as one of the three upastambha or pillars of life. It refers to a certain code of conduct related to sexual life. It is said that sexual activity should be neither practiced as complete celibacy nor excessive indulgence should be done as both will have a detrimental effect on the body as well as the mind. Ayurveda practitioners recommend that people below the ages of 17 or over 70 should not partake in vajikarana preparations. These preparations have to be consumed by “Jitendriya Purusha” or a person who is in control of his senses and desires. If vajikarana preparations are consumed by a man who has lost control over his senses and desire, he may become a problem to the society.  Excessive coitus leads to shosha or loss of dhatus and suppression of sexual desire leads to impotence. Rules regarding coitus frequency, time, pattern changes due to seasonal variation, pre and post coitus preparations, etc. are described at different places in Samhita. Before administration of vajikarana therapy purification should be done, so that vitiated doshas and toxins are removed from the body, and blocked channels are opened. This leads to increased bioavailability of vajikarana drugs for beneficial results. Vajikarana treatment benefits include increased sexual performance, improving the health of future progeny as well as treatment of many sexual disorders like infertility, erectile dysfunction, and premature ejaculation.  

Ayurveda has given immense importance to women regarding sexual activity. A woman has been referred to, in Ayurvedic texts, as a Kshetra or a medium in which seed (or sperm) is implanted, and fetal growth and development take place. To get healthy progeny, a woman should have certain qualities like she must be from a different clan, physically and mentally salubrious and she should be pure (she should have taken post menstrual bath, etc.). Such claims are still valid as it is seen that marriages in blood relatives or same clan have more propensity of genetic disorders. Chance of having healthy progeny is influenced by the mental state of partners. In ancient times, societies were generally male-dominant, and women were not given equivalent status and rights as their male counterparts. At many places, social beliefs and rituals prevalent at that time have affected Ayurvedic literature. Also, in vajikarana, a majority of the cases given are from the standpoint of the male. Rules, formulations, code of conduct, etc. mentioned, however, apply to females as well and so vajikarana principles and formulations should not be restricted to males only and should be administered to females also.

Ayurveda has given immense importance to women regarding sexual activity. A woman has been referred to, in Ayurvedic texts, as a Kshetra or a medium in which seed (or sperm) is implanted, and fetal growth and development take place. To get healthy progeny, a woman should have certain qualities like she must be from a different clan, physically and mentally salubrious and she should be pure (she should have taken post menstrual bath, etc.). Such claims are still valid as it is seen that marriages in blood relatives or same clan have more propensity of genetic disorders. Chance of having healthy progeny is influenced by the mental state of partners. In ancient times, societies were generally male-dominant, and women were not given equivalent status and rights as their male counterparts. At many places, social beliefs and rituals prevalent at that time have affected Ayurvedic literature. Also, in vajikarana, a majority of the cases given are from the standpoint of the male. Rules, formulations, code of conduct, etc. mentioned, however, apply to females as well and so vajikarana principles and formulations should not be restricted to males only and should be administered to females also.

          It can be concluded that vajikarana is the special branch of Ayurveda which improves the reproductive system and enhances sexual function. It deals with aphrodisiacs, virility and improving the health of progeny. The principles described can provide a solution to increasing sexual dysfunctions and declining fecundity. Scientific research is needed in the field of vajikarana therapies.

 

It can be concluded that vajikarana is the special branch of Ayurveda which improves the reproductive system and enhances sexual function. It deals with aphrodisiacs, virility and improving the health of progeny. The principles described can provide a solution to increasing sexual dysfunctions and declining fecundity. Scientific research is needed in the field of vajikarana therapies.

=== The Sanskrit Text, Transliteration and Translations ===

=== The Sanskrit Text, Transliteration and Translations ===