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Line 1: − + − + − === Abstract ===+ − + − + − + − '''Keywords''': Vajikarana, Shukra, Vrishya, libido, sexual dysfunctions, infertility, healthy progeny.+ − + − === Introduction ===+ − + − + − + − + − + − − − − − − − − − === The Sanskrit Text, Transliteration and Translations === − − − − − − + − We shall now expound the first quarter section entitled “Samyoga Sharamooliya” on the virilification. Thus, said Lord Atreya. [1]+ − − ==== Importance of vajikarana and woman as the best for virilification ==== − − − − − − − − − − − − − − − − − − + − + − + − − − ==== Characteristics of good woman best for virilification ==== − − − − − − − − − − − − − − − − − − − − − − − − − − + − + − + − − ==== Disreagrd of childless person and benefits of vajikarana ==== − − − − − − − − − − − − − − − − − − − + − − − − − − − + − + − + − + − − ==== Various preparations for improving virility ==== − − ===== Brumhani gutika ===== − − − − − − − − − − − − − − − + − − − − − − − − − − − − − − − − + − + − + − − − ===== Vajikarana ghritam ===== − − − − − − − − − − − − + − − − − − − − + − + − + − − A decoction of one Adhaka each of freshly collected Masha, seeds of Atmagupta, Jivaka, Rishbhaka, Veera, Meda, Riddhi, Shatavari, Madhuka, and Ashwagandha should be prepared and one Prastha of cow’s ghee, 10 Prastha of milk, one Prastha of each of juice of Vidaari and sugarcane should be added. After that four Palas of each of sugar Tugakshiri, and honey and One Pala of Pippali should be added to it. By taking one Pala of this medicated ghee, the man should take food, if he wishes to have an inexhaustible store of semen and great phallic strength. (Formulation: Vajikarana ghrita) [33-38] − − ===== Vajikarana pinda rasa ===== − − − − − − − − − − − − − + − + − + − + − − − ===== Various other formulations ===== − Line 512:
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no edit summary
==([[Chikitsa Sthana]]) Chapter 2==
== [[Chikitsa Sthana]] Chapter pe
Abstract:
Vajikarana is a branch of Ayurveda which is intended to increase virility, improve quality of germinal cells as well treatment of various sexual dysfunctions. In this chapter code of conduct related to sex, dietary regime, qualities of normal sperm, factors affecting virility, qualities of sexual partner, role of mind in infertility, aphrodisiac and therapeutic formulations etc are described. Simple and easy to prepare formulations are described in the chapter. Though these are described for males but we can apply same principles and formulations to female also for more preponderant effect. Vajikarana is generally misinterpreted as sexology. This myth is broken in this chapter by mentioning other effects of wider applicability and can be used for improving progeny and creating better world. The chapter is restricted to principles, regime and formulations. Aetiological factors, pathology of sexual dysfunctions and other aspects are mentioned in other chapters of this text.
Key words: Vajikarana, Shukra, Vrishya, libido, sexual dysfunctions, infertility, healthy progeny.
Vajikarana is a branch of Ayurveda that specializes in virility, improvement in the quality of germinal cells as well as the treatment of various sexual dysfunctions. In this chapter, code of conduct related to sex, dietary regimen, qualities of normal sperm, factors affecting virility, qualities of sexual partner, the role of the mind in infertility, aphrodisiac and therapeutic formulations, etc. have been described. Simple and easy to prepare formulations are described in the chapter. Though these have been described from the context of males in the text, we can apply the same principles and formulations to females as well. Vajikarana is often misinterpreted as sexology. This myth is broken in this chapter by mentioning other effects of wider applicability and can be used for improving progeny and creating a better world. The chapter is restricted to principles, regimen, and formulations. Aetiological factors, pathology of sexual dysfunctions and other aspects are mentioned in other chapters of this text.
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 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 sexual activity for 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 health of progeny.
Literature related to vajikarana is present in all the three great treatises which show that this subject was considered paramount for betterment of humans. In Charaka Samhita it is placed before describing treatment of various diseases and in Sushruta Samhita, it is described after discussion of disease treatment. In Ashtanga it is mentioned in Uttara Sthana and is 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, Ayurvedic concept of promotion and prevention of health became less important in comparison to disease management.
Vajikarana is divided in 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, name of three sections (Samyoga Sharamooliya, Asikti Kshirika, Mashaparnabhritiya) are based on the first formulation described. Last section is named to give emphasis on their effect. The name of four sub-sections 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 7 mamsarasa (meat soup), 10 types of milk preparations, 4 types of eggs, 6 types of pupalika, audana, payasa, rasala (different rice and milk preparations), etc. are given. Most of them are common dietary preparations included in normal diet and can be easily prepared. While stating difference in rasayana and vajikarana, it is stated that vajikarana should be administered regularly 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 detrimental effect on body as well as mind. It is recommended that the person below 17 years of age and more than 70 years of age should not consume vajikarana preparations. These preparations have to be consumed by “Jitendriya Purusha” or man who has control on his senses and desires. If vajikarana preparations are consumed by a man who has lost control over his senses and desire, he may prove harmful to society. Excessive coitus leads to shosha or loss of dhatus and suppression of sexual desire leads to impotency. 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 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 in relation to sexual activity. Woman has been referred as kshetra or medium in which seed (or sperm) is implanted and fetal growth and development takes place. To get healthy progeny, woman should have certain qualities like she must be from 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 in same clan have more preponderance of genetic disorders. Chance of having healthy progeny is influenced by the mental state of partners. In ancient times, society was male dominant and females were not given equivalent status & rights like their male counterparts. At many places, social beliefs and rituals prevalent at that time has affected Ayurvedic literature. In vajikarana also most of the descriptions are related to males only. Rules, formulations, code of conduct etc. mentioned apply to females also and so vajikarana principles and formulations should not be restricted to males only and should be administered to females also.
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.
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 health of progeny. The principles described can provide solution to increasing sexual dysfunctions and declining fecundity. Scientific research is needed in the field of vajikarana therapies.
संयोगशरमूलीयो वाजीकरणपादः
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.
Samyogasharamuliya Vajikaranapada
(Ist section)
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 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.
अथातः संयोगशरमूलीयं वाजीकरणपादं व्याख्यास्यामः||१||
अथातः संयोगशरमूलीयं वाजीकरणपादं व्याख्यास्यामः||१||
इति ह स्माह भगवानात्रेयः||२||
इति ह स्माह भगवानात्रेयः||२||
athātaḥ saṁyōgaśaramūlīyaṁ vājīkaraṇapādaṁ vyākhyāsyāmaḥ||1||
athātaḥ saṁyōgaśaramūlīyaṁ vājīkaraṇapādaṁ vyākhyāsyāmaḥ||1||
iti ha smāha bhagavānātrēyaḥ||2||
iti ha smāha bhagavānātrēyaḥ||2||
athAtaH saMyogasharamUlIyaM vAjIkaraNapAdaM vyAkhyAsyAmaH||1||
athAtaH saMyogasharamUlIyaM vAjIkaraNapAdaM vyAkhyAsyAmaH||1||
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
We shall now expound the first quarter section entitled “Samyoga Sharamooliya” on the virilification. Thus, said Lord Atreya. (1)
Importance of vajikarana and woman as the best for virilification:
वाजीकरणमन्विच्छेत् पुरुषो नित्यमात्मवान्|
वाजीकरणमन्विच्छेत् पुरुषो नित्यमात्मवान्|
तदायत्तौ हि धर्मार्थौ प्रीतिश्च यश एव च||३||
तदायत्तौ हि धर्मार्थौ प्रीतिश्च यश एव च||३||
पुत्रस्यायतनं ह्येतद्गुणाश्चैते सुताश्रयाः|
पुत्रस्यायतनं ह्येतद्गुणाश्चैते सुताश्रयाः|
वाजीकरणमग्र्यं च क्षेत्रं स्त्री या प्रहर्षिणी||४||
वाजीकरणमग्र्यं च क्षेत्रं स्त्री या प्रहर्षिणी||४||
इष्टा ह्योकैकशोऽप्यर्था परं प्रीतिकरा स्मृताः|
इष्टा ह्योकैकशोऽप्यर्था परं प्रीतिकरा स्मृताः|
किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः||५||
किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः||५||
(सङ्घातो हीन्द्रियार्थानां स्त्रीषु नान्यत्र विद्यते)|
(सङ्घातो हीन्द्रियार्थानां स्त्रीषु नान्यत्र विद्यते)|
स्त्र्याश्रयो हीन्द्रियार्थो यः स प्रीतिजननोऽधिकम्|
स्त्र्याश्रयो हीन्द्रियार्थो यः स प्रीतिजननोऽधिकम्|
स्त्रीषु प्रीतिर्विशेषेण स्त्रीष्वपत्यं प्रतिष्ठितम्||६||
स्त्रीषु प्रीतिर्विशेषेण स्त्रीष्वपत्यं प्रतिष्ठितम्||६||
धर्मार्थौ स्त्रीषु लक्ष्मीश्च स्त्रीषु लोकाः प्रतिष्ठिताः|
धर्मार्थौ स्त्रीषु लक्ष्मीश्च स्त्रीषु लोकाः प्रतिष्ठिताः|
सुरूपा यौवनस्था या लक्षणैर्या विभूषिता||७||
सुरूपा यौवनस्था या लक्षणैर्या विभूषिता||७||
या वश्या शिक्षिता या च सा स्त्री वृष्यतमा मता|
या वश्या शिक्षिता या च सा स्त्री वृष्यतमा मता|
vājīkaraṇamanvicchēt puruṣō nityamātmavān|
vājīkaraṇamanvicchēt puruṣō nityamātmavān|
tadāyattau hi dharmārthau prītiśca yaśa ēva ca||3||
tadāyattau hi dharmārthau prītiśca yaśa ēva ca||3||
putrasyāyatanaṁ hyētadguṇāścaitē sutāśrayāḥ|
putrasyāyatanaṁ hyētadguṇāścaitē sutāśrayāḥ|
vājīkaraṇamagryaṁ ca kṣētraṁ strī yā praharṣiṇī||4||
vājīkaraṇamagryaṁ ca kṣētraṁ strī yā praharṣiṇī||4||
iṣṭā hyōkaikaśō'pyarthā paraṁ prītikarā smr̥tāḥ|
iṣṭā hyōkaikaśō'pyarthā paraṁ prītikarā smr̥tāḥ|
kiṁ punaḥ strīśarīrē yē saṅghātēna pratiṣṭhitāḥ||5||
kiṁ punaḥ strīśarīrē yē saṅghātēna pratiṣṭhitāḥ||5||
(saṅghātō hīndriyārthānāṁ strīṣu nānyatra vidyatē)|
(saṅghātō hīndriyārthānāṁ strīṣu nānyatra vidyatē)|
stryāśrayō hīndriyārthō yaḥ sa prītijananō'dhikam|
stryāśrayō hīndriyārthō yaḥ sa prītijananō'dhikam|
strīṣu prītirviśēṣēṇa strīṣvapatyaṁ pratiṣṭhitam||6||
strīṣu prītirviśēṣēṇa strīṣvapatyaṁ pratiṣṭhitam||6||
dharmārthau strīṣu lakṣmīśca strīṣu lōkāḥ pratiṣṭhitāḥ|
dharmārthau strīṣu lakṣmīśca strīṣu lōkāḥ pratiṣṭhitāḥ|
surūpā yauvanasthā yā lakṣaṇairyā vibhūṣitā||7||
surūpā yauvanasthā yā lakṣaṇairyā vibhūṣitā||7||
yā vaśyā śikṣitā yā ca sā strī vr̥ṣyatamā matā|8|
yā vaśyā śikṣitā yā ca sā strī vr̥ṣyatamā matā|8|
vAjIkaraNamanvicchet puruSho nityamAtmavAn|
vAjIkaraNamanvicchet puruSho nityamAtmavAn|
tadAyattau hi dharmArthau prItishca yasha eva ca||3||
tadAyattau hi dharmArthau prItishca yasha eva ca||3||
putrasyAyatanaM hyetadguNAshcaite sutAshrayAH|
putrasyAyatanaM hyetadguNAshcaite sutAshrayAH|
vAjIkaraNamagryaM ca kShetraM strI yA praharShiNI||4||
vAjIkaraNamagryaM ca kShetraM strI yA praharShiNI||4||
iShTA hyokaikasho~apyarthA paraM prItikarA smRutAH|
iShTA hyokaikasho~apyarthA paraM prItikarA smRutAH|
kiM punaH strIsharIre ye sa~gghAtena pratiShThitAH||5||
kiM punaH strIsharIre ye sa~gghAtena pratiShThitAH||5||
(sa~gghAto hIndriyArthAnAM strIShu nAnyatra vidyate)|
(sa~gghAto hIndriyArthAnAM strIShu nAnyatra vidyate)|
stryAshrayo hIndriyArtho yaH sa prItijanano~adhikam|
stryAshrayo hIndriyArtho yaH sa prItijanano~adhikam|
strIShu prItirvisheSheNa strIShvapatyaM pratiShThitam||6||
strIShu prItirvisheSheNa strIShvapatyaM pratiShThitam||6||
dharmArthau strIShu lakShmIshca strIShu lokAH pratiShThitAH|
dharmArthau strIShu lakShmIshca strIShu lokAH pratiShThitAH|
surUpA yauvanasthA yA lakShaNairyA vibhUShitA||7||
surUpA yauvanasthA yA lakShaNairyA vibhUShitA||7||
yA vashyA shikShitA yA ca sA strI vRuShyatamA matA|8|
yA vashyA shikShitA yA ca sA strI vRuShyatamA matA|8|
A person should always seek the intake of aphrodisiacs because he can earn dharma (eternal duties), artha (wealth, means of pleasure), preeti (desire or love or affection) and yasha (success) through this therapy alone. He gets these benefits through his progeny and this therapy is the means of begetting a healthy progeny.
A person should always seek the intake of aphrodisiacs because he can earn dharma (eternal duties), artha (wealth, means of pleasure), Preeti (desire or love or affection) and Yasha (success) through this therapy alone. He gets these benefits through his progeny, and this therapy is the means of begetting a healthy progeny.
The best agent for virilification is a sexually excited female partner. Every sense can give immense pleasure, when involved separately (in act of sexual satisfaction); then what can be said (about the pleasure), if a woman whose all senses are extremely excited (for sexual satisfaction). In a woman only, all the sense objects are collected together (to give pleasure). Therefore, this type of woman can give maximum pleasure to a man. The woman is the most lovable object for a man. It is the woman, who procreates children. Righteousness, wealth, auspiciousness and the entire universe are established in a woman. The woman, who is good looking, young, endowed with auspicious signs, amiable and skilled, acts as the best virilific. (3-7)
Characteristics of good woman best for virilification:
The best agent for enhancing virility is a sexually excited female partner. Every sense can give immense pleasure when involved separately (in the act of sexual satisfaction); then what can be said (about the pleasure one would get), if the woman's senses are extremely excited (for sexual satisfaction). In a woman only, all the sense objects are collected together (to give pleasure). Therefore, this type of woman can give maximum pleasure to a man. The woman is the most lovable object for a man. It is the woman, who procreates children. Righteousness, wealth, auspiciousness and the entire universe are established in a woman. The woman, who is good looking, young, endowed with auspicious signs, amiable and skilled, acts as the best virility agent. [3-7]
नानाभक्त्या तु लोकस्य दैवयोगाच्च योषिताम्||८||
नानाभक्त्या तु लोकस्य दैवयोगाच्च योषिताम्||८||
तं तं प्राप्य विवर्धन्ते नरं रूपादयो गुणाः|
तं तं प्राप्य विवर्धन्ते नरं रूपादयो गुणाः|
वयोरूपवचोहावैर्या यस्य परमाङ्गना||९||
वयोरूपवचोहावैर्या यस्य परमाङ्गना||९||
प्रविशत्याशु हृदयं दैवाद्वा कर्मणोऽपि वा|
प्रविशत्याशु हृदयं दैवाद्वा कर्मणोऽपि वा|
हृदयोत्सवरूपा या या समानमनःशया||१०||
हृदयोत्सवरूपा या या समानमनःशया||१०||
समानसत्त्वा या वश्या या यस्य प्रीयते प्रियैः|
समानसत्त्वा या वश्या या यस्य प्रीयते प्रियैः|
या पाशभूता सर्वेषामिन्द्रियाणां परैर्गुणैः||११||
या पाशभूता सर्वेषामिन्द्रियाणां परैर्गुणैः||११||
यया वियुक्तो निस्त्रीकमरतिर्मन्यते जगत्|
यया वियुक्तो निस्त्रीकमरतिर्मन्यते जगत्|
यस्या ऋते शरीरं ना धत्ते शून्यमिवेन्द्रियैः||१२||
यस्या ऋते शरीरं ना धत्ते शून्यमिवेन्द्रियैः||१२||
शोकोद्वेगारतिभयैर्यां दृष्ट्वा नाभिभूयते|
शोकोद्वेगारतिभयैर्यां दृष्ट्वा नाभिभूयते|
याति यां प्राप्य विस्रम्भं दृष्ट्वा हृष्यत्यतीव याम्||१३||
याति यां प्राप्य विस्रम्भं दृष्ट्वा हृष्यत्यतीव याम्||१३||
अपूर्वामिव यां याति नित्यं हर्षातिवेगतः|
अपूर्वामिव यां याति नित्यं हर्षातिवेगतः|
गत्वा गत्वाऽपि बहुशो यां तृप्तिं नैव गच्छति||१४||
गत्वा गत्वाऽपि बहुशो यां तृप्तिं नैव गच्छति||१४||
सा स्त्री वृष्यतमा तस्य नानाभावा हि मानवाः|
सा स्त्री वृष्यतमा तस्य नानाभावा हि मानवाः|
अतुल्यगोत्रां वृष्यां च प्रहृष्टां निरुपद्रवाम्||१५||
अतुल्यगोत्रां वृष्यां च प्रहृष्टां निरुपद्रवाम्||१५||
शुद्धस्नातां व्रजेन्नारीमपत्यार्थी निरामयः|
शुद्धस्नातां व्रजेन्नारीमपत्यार्थी निरामयः|
nānābhaktyā tu lōkasya daivayōgācca yōṣitām||8||
nānābhaktyā tu lōkasya daivayōgācca yōṣitām||8||
taṁ taṁ prāpya vivardhantē naraṁ rūpādayō guṇāḥ|
taṁ taṁ prāpya vivardhantē naraṁ rūpādayō guṇāḥ|
vayōrūpavacōhāvairyā yasya paramāṅganā||9||
vayōrūpavacōhāvairyā yasya paramāṅganā||9||
praviśatyāśu hr̥dayaṁ daivādvā karmaṇō'pi vā|
praviśatyāśu hr̥dayaṁ daivādvā karmaṇō'pi vā|
hr̥dayōtsavarūpā yā yā samānamanaḥśayā||10||
hr̥dayōtsavarūpā yā yā samānamanaḥśayā||10||
samānasattvā yā vaśyā yā yasya prīyatē priyaiḥ|
samānasattvā yā vaśyā yā yasya prīyatē priyaiḥ|
yā pāśabhūtā sarvēṣāmindriyāṇāṁ parairguṇaiḥ||11||
yā pāśabhūtā sarvēṣāmindriyāṇāṁ parairguṇaiḥ||11||
yayā viyuktō nistrīkamaratirmanyatē jagat|
yayā viyuktō nistrīkamaratirmanyatē jagat|
yasyā r̥tē śarīraṁ nā dhattē śūnyamivēndriyaiḥ||12||
yasyā r̥tē śarīraṁ nā dhattē śūnyamivēndriyaiḥ||12||
śōkōdvēgāratibhayairyāṁ dr̥ṣṭvā nābhibhūyatē|
śōkōdvēgāratibhayairyāṁ dr̥ṣṭvā nābhibhūyatē|
yāti yāṁ prāpya visrambhaṁ dr̥ṣṭvā hr̥ṣyatyatīva yām||13||
yāti yāṁ prāpya visrambhaṁ dr̥ṣṭvā hr̥ṣyatyatīva yām||13||
apūrvāmiva yāṁ yāti nityaṁ harṣātivēgataḥ|
apūrvāmiva yāṁ yāti nityaṁ harṣātivēgataḥ|
gatvā gatvā'pi bahuśō yāṁ tr̥ptiṁ naiva gacchati||14||
gatvā gatvā'pi bahuśō yāṁ tr̥ptiṁ naiva gacchati||14||
sā strī vr̥ṣyatamā tasya nānābhāvā hi mānavāḥ|
sā strī vr̥ṣyatamā tasya nānābhāvā hi mānavāḥ|
atulyagōtrāṁ vr̥ṣyāṁ ca prahr̥ṣṭāṁ nirupadravām||15||
atulyagōtrāṁ vr̥ṣyāṁ ca prahr̥ṣṭāṁ nirupadravām||15||
śuddhasnātāṁ vrajēnnārīmapatyārthī nirāmayaḥ|
śuddhasnātāṁ vrajēnnārīmapatyārthī nirāmayaḥ|
nAnAbhaktyA tu lokasya daivayogAcca yoShitAm||8||
nAnAbhaktyA tu lokasya daivayogAcca yoShitAm||8||
taM taM prApya vivardhante naraM rUpAdayo guNAH|
taM taM prApya vivardhante naraM rUpAdayo guNAH|
vayorUpavacohAvairyA yasya paramA~gganA||9||
vayorUpavacohAvairyA yasya paramA~gganA||9||
pravishatyAshu hRudayaM daivAdvA karmaNo~api vA|
pravishatyAshu hRudayaM daivAdvA karmaNo~api vA|
hRudayotsavarUpA yA yA samAnamanaHshayA||10||
hRudayotsavarUpA yA yA samAnamanaHshayA||10||
samAnasattvA yA vashyA yA yasya prIyate priyaiH|
samAnasattvA yA vashyA yA yasya prIyate priyaiH|
yA pAshabhUtA sarveShAmindriyANAM parairguNaiH||11||
yA pAshabhUtA sarveShAmindriyANAM parairguNaiH||11||
yayA viyukto nistrIkamaratirmanyate jagat|
yayA viyukto nistrIkamaratirmanyate jagat|
yasyA Rute sharIraM nA dhatte shUnyamivendriyaiH||12||
yasyA Rute sharIraM nA dhatte shUnyamivendriyaiH||12||
shokodvegAratibhayairyAM dRuShTvA nAbhibhUyate|
shokodvegAratibhayairyAM dRuShTvA nAbhibhUyate|
yAti yAM prApya visrambhaM dRuShTvA hRuShyatyatIva yAm||13||
yAti yAM prApya visrambhaM dRuShTvA hRuShyatyatIva yAm||13||
apUrvAmiva yAM yAti nityaM harShAtivegataH|
apUrvAmiva yAM yAti nityaM harShAtivegataH|
gatvA gatvA~api bahusho yAM tRuptiM naiva gacchati||14||
gatvA gatvA~api bahusho yAM tRuptiM naiva gacchati||14||
sA strI vRuShyatamA tasya nAnAbhAvA hi mAnavAH|
sA strI vRuShyatamA tasya nAnAbhAvA hi mAnavAH|
atulyagotrAM vRuShyAM ca prahRuShTAM nirupadravAm||15||
atulyagotrAM vRuShyAM ca prahRuShTAM nirupadravAm||15||
shuddhasnAtAM vrajennArImapatyArthI nirAmayaH|
shuddhasnAtAM vrajennArImapatyArthI nirAmayaH|
Every individual in this world has different likings based on the effects of the actions in the past life e.g a person gets a woman of his liking, then his complexion and other qualities grow. The woman endears herself into the heart of a person by the youthfulness, body, speech and gesture as a result of either daiva or karma (destiny, or the effects of the actions in the past life). The one, who delights the heart, who is like the god of sex, who bears similarities in mental faculties with those of her husband, who is amiable and loved by her lover and who enthralls all his senses by her excellent qualities, works like a noose of all the objects of senses. A person who is deprived of her i.e. who doesn’t have a wife, doesn’t find any interest in this world. Without her, the person feels his body a burden and as if devoid of its senses, at the sight of whom, he doesn’t get seriously afflicted even when he faces grief, anxiety, detachment and frightful situations. Because of her presence, the person becomes assured and excited and always rushes to her with excitement as if he remains unsatisfied. Such a woman is the best virilific to him. The aphrodisiac qualities of a woman differ from man to man.
Every individual in this world has different likings based on the effects of the actions in the past life, e.g., a person gets a woman of his liking, then his complexion and other qualities grow. The woman endears herself into the heart of a person by the youthfulness, body, speech, and gesture as a result of either daiva or karma (destiny, or the effects of the actions in the past life). The one, who delights the heart, who is like the God of Sex, who bears similarities in mental faculties with those of her husband, who is amiable and loved by her lover and who enthralls all his senses by her excellent qualities, works like a noose of all the objects of senses. A person who is deprived of her i.e. who doesn’t have a wife doesn’t find any interest in this world. Without her, the person feels his body a burden, and as if devoid of its senses, at the sight of whom, he doesn’t get seriously afflicted even when he faces grief, anxiety, detachment and frightful situations. Because of her presence, the person becomes assured and excited and always rushes to her with excitement as if he remains unsatisfied. Such a woman is the best virility agent to him. The aphrodisiac qualities of a woman differ from man to man.
The person, who is healthy and desirous of a child, should enter in to sexual intercourse with a woman who belongs to a different clan, who is free from diseases, who is sexually excited, cheerful and who has taken her post menstrual purifacatory bath. (8-15)
The person, who is healthy and desirous of a child, should enter into sexual intercourse with a woman who belongs to a different clan, who is free from diseases, who is sexually excited, cheerful and who has taken her post menstrual purificatory bath. [8-15]
Disreagrd of childless person and benefits of vajikarana:
अच्छायश्चैकशाखश्च निष्फलश्च यथा द्रुमः||१६||
अच्छायश्चैकशाखश्च निष्फलश्च यथा द्रुमः||१६||
अनिष्टगन्धश्चैकश्च निरपत्यस्तथा नरः|
अनिष्टगन्धश्चैकश्च निरपत्यस्तथा नरः|
चित्रदीपः सरः शुष्कमधातुर्धातुसन्निभः||१७||
चित्रदीपः सरः शुष्कमधातुर्धातुसन्निभः||१७||
निष्प्रजस्तृणपूलीति मन्तव्यः पुरुषाकृतिः|
निष्प्रजस्तृणपूलीति मन्तव्यः पुरुषाकृतिः|
अप्रतिष्ठश्च नग्नश्च शून्यश्चैकेन्द्रियश्च ना||१८||
अप्रतिष्ठश्च नग्नश्च शून्यश्चैकेन्द्रियश्च ना||१८||
मन्तव्यो निष्क्रियश्चैव यस्यापत्यं न विद्यते|
मन्तव्यो निष्क्रियश्चैव यस्यापत्यं न विद्यते|
बहुमूर्तिर्बहुमुखो बहुव्यूहो बहुक्रियः||१९||
बहुमूर्तिर्बहुमुखो बहुव्यूहो बहुक्रियः||१९||
बहुचक्षुर्बहुज्ञानो बह्वात्मा च बहुप्रजः|
बहुचक्षुर्बहुज्ञानो बह्वात्मा च बहुप्रजः|
मङ्गल्येऽयं प्रशस्योऽयं धन्योऽयं वीर्यवानयम्||२०||
मङ्गल्येऽयं प्रशस्योऽयं धन्योऽयं वीर्यवानयम्||२०||
बहुशाखोऽयमिति च स्तूयते ना बहुप्रजः|
बहुशाखोऽयमिति च स्तूयते ना बहुप्रजः|
प्रीतिर्बलं सुखं वृत्तिर्विस्तारो विपुलं कुलम्||२१||
प्रीतिर्बलं सुखं वृत्तिर्विस्तारो विपुलं कुलम्||२१||
यशो लोकाः सुखोदर्कास्तुष्टिश्चापत्यसंश्रिताः|
यशो लोकाः सुखोदर्कास्तुष्टिश्चापत्यसंश्रिताः|
तस्मादपत्यमन्विच्छन् गुणांश्चापत्यसंश्रितान्||२२||
तस्मादपत्यमन्विच्छन् गुणांश्चापत्यसंश्रितान्||२२||
वाजीकरणनित्यः स्यादिच्छन् कामसुखानि च|
वाजीकरणनित्यः स्यादिच्छन् कामसुखानि च|
उपभोगसुखान् सिद्धान् वीर्यापत्यविवर्धनान्||२३||
उपभोगसुखान् सिद्धान् वीर्यापत्यविवर्धनान्||२३||
वाजीकरणसंयोगान् प्रवक्ष्याम्यत उत्तरम्|
वाजीकरणसंयोगान् प्रवक्ष्याम्यत उत्तरम्|
acchāyaścaikaśākhaśca niṣphalaśca yathā drumaḥ||16||
acchāyaścaikaśākhaśca niṣphalaśca yathā drumaḥ||16||
aniṣṭagandhaścaikaśca nirapatyastathā naraḥ|
aniṣṭagandhaścaikaśca nirapatyastathā naraḥ|
citradīpaḥ saraḥ śuṣkamadhāturdhātusannibhaḥ||17||
citradīpaḥ saraḥ śuṣkamadhāturdhātusannibhaḥ||17||
niṣprajastr̥ṇapūlīti mantavyaḥ puruṣākr̥tiḥ|
niṣprajastr̥ṇapūlīti mantavyaḥ puruṣākr̥tiḥ|
apratiṣṭhaśca nagnaśca śūnyaścaikēndriyaśca nā||18||
apratiṣṭhaśca nagnaśca śūnyaścaikēndriyaśca nā||18||
mantavyō niṣkriyaścaiva yasyāpatyaṁ na vidyatē|
mantavyō niṣkriyaścaiva yasyāpatyaṁ na vidyatē|
bahumūrtirbahumukhō bahuvyūhō bahukriyaḥ||19||
bahumūrtirbahumukhō bahuvyūhō bahukriyaḥ||19||
bahucakṣurbahujñānō bahvātmā ca bahuprajaḥ|
bahucakṣurbahujñānō bahvātmā ca bahuprajaḥ|
maṅgalyē'yaṁ praśasyō'yaṁ dhanyō'yaṁ vīryavānayam||20||
maṅgalyē'yaṁ praśasyō'yaṁ dhanyō'yaṁ vīryavānayam||20||
bahuśākhō'yamiti ca stūyatē nā bahuprajaḥ|
bahuśākhō'yamiti ca stūyatē nā bahuprajaḥ|
prītirbalaṁ sukhaṁ vr̥ttirvistārō vipulaṁ kulam||21||
prītirbalaṁ sukhaṁ vr̥ttirvistārō vipulaṁ kulam||21||
yaśō lōkāḥ sukhōdarkāstuṣṭiścāpatyasaṁśritāḥ|
yaśō lōkāḥ sukhōdarkāstuṣṭiścāpatyasaṁśritāḥ|
tasmādapatyamanvicchan guṇāṁścāpatyasaṁśritān||22||
tasmādapatyamanvicchan guṇāṁścāpatyasaṁśritān||22||
vājīkaraṇanityaḥ syādicchan kāmasukhāni ca|
vājīkaraṇanityaḥ syādicchan kāmasukhāni ca|
upabhōgasukhān siddhān vīryāpatyavivardhanān||23||
upabhōgasukhān siddhān vīryāpatyavivardhanān||23||
vājīkaraṇasaṁyōgān pravakṣyāmyata uttaram|
vājīkaraṇasaṁyōgān pravakṣyāmyata uttaram|
acchAyashcaikashAkhashca niShphalashca yathA drumaH||16||
acchAyashcaikashAkhashca niShphalashca yathA drumaH||16||
aniShTagandhashcaikashca nirapatyastathA naraH|
aniShTagandhashcaikashca nirapatyastathA naraH|
citradIpaH saraH shuShkamadhAturdhAtusannibhaH||17||
citradIpaH saraH shuShkamadhAturdhAtusannibhaH||17||
niShprajastRuNapUlIti mantavyaH puruShAkRutiH|
niShprajastRuNapUlIti mantavyaH puruShAkRutiH|
apratiShThashca nagnashca shUnyashcaikendriyashca nA||18||
apratiShThashca nagnashca shUnyashcaikendriyashca nA||18||
mantavyo niShkriyashcaiva yasyApatyaM na vidyate|
mantavyo niShkriyashcaiva yasyApatyaM na vidyate|
bahumUrtirbahumukho bahuvyUho bahukriyaH||19||
bahumUrtirbahumukho bahuvyUho bahukriyaH||19||
bahucakShurbahuj~jAno bahvAtmA ca bahuprajaH|
bahucakShurbahuj~jAno bahvAtmA ca bahuprajaH|
ma~ggalye~ayaM prashasyo~ayaM dhanyo~ayaM vIryavAnayam||20||
ma~ggalye~ayaM prashasyo~ayaM dhanyo~ayaM vIryavAnayam||20||
bahushAkho~ayamiti ca stUyate nA bahuprajaH|
bahushAkho~ayamiti ca stUyate nA bahuprajaH|
prItirbalaM sukhaM vRuttirvistAro vipulaM kulam||21||
prItirbalaM sukhaM vRuttirvistAro vipulaM kulam||21||
yasho lokAH sukhodarkAstuShTishcApatyasaMshritAH|
yasho lokAH sukhodarkAstuShTishcApatyasaMshritAH|
tasmAdapatyamanvicchan guNAMshcApatyasaMshritAn||22||
tasmAdapatyamanvicchan guNAMshcApatyasaMshritAn||22||
vAjIkaraNanityaH syAdicchan kAmasukhAni ca|
vAjIkaraNanityaH syAdicchan kAmasukhAni ca|
upabhogasukhAn siddhAn vIryApatyavivardhanAn||23||
upabhogasukhAn siddhAn vIryApatyavivardhanAn||23||
vAjIkaraNasaMyogAn pravakShyAmyata uttaram|
vAjIkaraNasaMyogAn pravakShyAmyata uttaram|
A person without a child is just like a solitary tree with branches devoid of fruits and shadows and is devoid of any pleasant smell. The man without progeny is like an idol made of grass wearing the grab of a man. He is regarded as a painted lamp, a dried up lake or a pseudo metal which has the appearance of a precious metal. He is regarded not to be well established, bare, like a void and possesses only one sense organ and as having lived a purposeless life.
A person without a child is just like a solitary tree with branches devoid of fruits and shadows and is devoid of any pleasant smell. The man without progeny is like an idol made of grass wearing the garb of a man. He is regarded as a painted lamp, a dried up lake or a pseudo metal which has the appearance of a precious metal. He is regarded not to be well established, bare, like a void and possesses only one sense organ and as having lived a purposeless life.
While, the person having numerous progeny is praised as one possessing a multiplicity of forms, having many faces, many dimensions, having lot of activities and having many eyes and also having intellect and soul. Such kind of a person is auspicious, praiseworthy, blessed, virile and the source of many genealogical branches. Affection, strength, happiness, livelihood, wide spread influence, vastness of kinsmen, fame, utility of the world which gives happiness latter on and pleasure are all dependent up on progeny. Therefore, a person desirous of progeny and the qualities associated with them should always take the virilifying medications if he wants satisfaction of the worldly desires and happiness. (16-23)
Various preparations for improving virility:
While, the person having numerous progeny is praised as one possessing a multiplicity of forms, having many faces, many dimensions, having a lot of activities and having many eyes and also having intellect and soul. Such kind of a person is auspicious, praiseworthy, blessed, virile and the source of many genealogical branches. Affection, strength, happiness, livelihood, wide spread influence, the vastness of kin, fame, the utility of the world which gives happiness later on and pleasure are all dependent up on progeny. Therefore, a person desirous of progeny and the qualities associated with them should always take the virility-enhancing medications if he wants the satisfaction of the worldly desires and happiness. [16-23]
Brumhani gutika:
शरमूलेक्षुमूलानि काण्डेक्षुः सेक्षुवालिका||२४||
शरमूलेक्षुमूलानि काण्डेक्षुः सेक्षुवालिका||२४||
शतावरी पयस्या च विदारी कण्टकारिका|
शतावरी पयस्या च विदारी कण्टकारिका|
जीवन्ती जीवको मेदा वीरा चर्षभको बला||२५||
जीवन्ती जीवको मेदा वीरा चर्षभको बला||२५||
ऋद्धिर्गोक्षुरकं रास्ना सात्मगुप्ता पुनर्नवा|
ऋद्धिर्गोक्षुरकं रास्ना सात्मगुप्ता पुनर्नवा|
एषां त्रिपलिकान् भागान् माषाणामाढकं नवम्||२६||
एषां त्रिपलिकान् भागान् माषाणामाढकं नवम्||२६||
विपाचयेज्जलद्रोणे चतुर्भागं च शेषयेत्|
विपाचयेज्जलद्रोणे चतुर्भागं च शेषयेत्|
तत्र पेष्याणि मधुकं द्राक्षा फल्गूनि पिप्पली||२७||
तत्र पेष्याणि मधुकं द्राक्षा फल्गूनि पिप्पली||२७||
आत्मगुप्ता मधुकानि खर्जूराणि शतावरी|
आत्मगुप्ता मधुकानि खर्जूराणि शतावरी|
विदार्यामलकेक्षूणां रसस्य च पृथक् पृथक्||२८||
विदार्यामलकेक्षूणां रसस्य च पृथक् पृथक्||२८||
सर्पिषश्चाढकं दद्यात् क्षीरद्रोणं च तद्भिषक्|
सर्पिषश्चाढकं दद्यात् क्षीरद्रोणं च तद्भिषक्|
साधयेद्घृतशेषं च सुपूतं योजयेत् पुनः||२९||
साधयेद्घृतशेषं च सुपूतं योजयेत् पुनः||२९||
शर्करायास्तुगाक्षीर्याश्चूर्णैः प्रस्थोन्मितैः पृथक्|
शर्करायास्तुगाक्षीर्याश्चूर्णैः प्रस्थोन्मितैः पृथक्|
पलैश्चतुर्भिर्मागध्याः पलेन मरिचस्य च||३०||
पलैश्चतुर्भिर्मागध्याः पलेन मरिचस्य च||३०||
त्वगेलाकेशराणां च चूर्णैरर्धपलोन्मितैः|
त्वगेलाकेशराणां च चूर्णैरर्धपलोन्मितैः|
मधुनः कुडवाभ्यां च द्वाभ्यां तत्कारयेद्भिषक्||३१||
मधुनः कुडवाभ्यां च द्वाभ्यां तत्कारयेद्भिषक्||३१||
पलिका गुलिकास्त्यानास्ता यथाग्नि प्रयोजयेत्|
पलिका गुलिकास्त्यानास्ता यथाग्नि प्रयोजयेत्|
एष वृष्यः परं योगो बृंहणो बलवर्धनः||३२||
एष वृष्यः परं योगो बृंहणो बलवर्धनः||३२||
अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|३३|(इति बृंहणीगुटिका)
अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|३३|(इति बृंहणीगुटिका)
śaramūlēkṣumūlāni kāṇḍēkṣuḥ sēkṣuvālikā||24||
śaramūlēkṣumūlāni kāṇḍēkṣuḥ sēkṣuvālikā||24||
śatāvarī payasyā ca vidārī kaṇṭakārikā|
śatāvarī payasyā ca vidārī kaṇṭakārikā|
jīvantī jīvakō mēdā vīrā carṣabhakō balā||25||
jīvantī jīvakō mēdā vīrā carṣabhakō balā||25||
r̥ddhirgōkṣurakaṁ rāsnā sātmaguptā punarnavā|
r̥ddhirgōkṣurakaṁ rāsnā sātmaguptā punarnavā|
ēṣāṁ tripalikān bhāgān [3] māṣāṇāmāḍhakaṁ navam||26||
ēṣāṁ tripalikān bhāgān [3] māṣāṇāmāḍhakaṁ navam||26||
vipācayējjaladrōṇē caturbhāgaṁ ca śēṣayēt|
vipācayējjaladrōṇē caturbhāgaṁ ca śēṣayēt|
tatra pēṣyāṇi madhukaṁ drākṣā phalgūni pippalī||27||
tatra pēṣyāṇi madhukaṁ drākṣā phalgūni pippalī||27||
ātmaguptā madhukāni kharjūrāṇi śatāvarī|
ātmaguptā madhukāni kharjūrāṇi śatāvarī|
vidāryāmalakēkṣūṇāṁ rasasya ca pr̥thak pr̥thak||28||
vidāryāmalakēkṣūṇāṁ rasasya ca pr̥thak pr̥thak||28||
sarpiṣaścāḍhakaṁ dadyāt kṣīradrōṇaṁ ca tadbhiṣak|
sarpiṣaścāḍhakaṁ dadyāt kṣīradrōṇaṁ ca tadbhiṣak|
sādhayēdghr̥taśēṣaṁ ca supūtaṁ yōjayēt punaḥ||29||
sādhayēdghr̥taśēṣaṁ ca supūtaṁ yōjayēt punaḥ||29||
śarkarāyāstugākṣīryāścūrṇaiḥ prasthōnmitaiḥ pr̥thak|
śarkarāyāstugākṣīryāścūrṇaiḥ prasthōnmitaiḥ pr̥thak|
palaiścaturbhirmāgadhyāḥ palēna maricasya ca||30||
palaiścaturbhirmāgadhyāḥ palēna maricasya ca||30||
tvagēlākēśarāṇāṁ ca cūrṇairardhapalōnmitaiḥ|
tvagēlākēśarāṇāṁ ca cūrṇairardhapalōnmitaiḥ|
madhunaḥ kuḍavābhyāṁ ca dvābhyāṁ tatkārayēdbhiṣak||31||
madhunaḥ kuḍavābhyāṁ ca dvābhyāṁ tatkārayēdbhiṣak||31||
palikā gulikāstyānāstā [4] yathāgni prayōjayēt|
palikā gulikāstyānāstā [4] yathāgni prayōjayēt|
ēṣa vr̥ṣyaḥ paraṁ yōgō br̥ṁhaṇō balavardhanaḥ||32||
ēṣa vr̥ṣyaḥ paraṁ yōgō br̥ṁhaṇō balavardhanaḥ||32||
anēnāśva ivōdīrṇō balī liṅgaṁ samarpayēt|33|(iti br̥ṁhaṇīguṭikā)
anēnāśva ivōdīrṇō balī liṅgaṁ samarpayēt|33|(iti br̥ṁhaṇīguṭikā)
sharamUlekShumUlAni kANDekShuH sekShuvAlikA||24||
sharamUlekShumUlAni kANDekShuH sekShuvAlikA||24||
shatAvarI payasyA ca vidArI kaNTakArikA|
shatAvarI payasyA ca vidArI kaNTakArikA|
jIvantI jIvako medA vIrA carShabhako balA||25||
jIvantI jIvako medA vIrA carShabhako balA||25||
RuddhirgokShurakaM rAsnA sAtmaguptA punarnavA|
RuddhirgokShurakaM rAsnA sAtmaguptA punarnavA|
eShAM tripalikAn bhAgAn [3] mAShANAmADhakaM navam||26||
eShAM tripalikAn bhAgAn [3] mAShANAmADhakaM navam||26||
vipAcayejjaladroNe caturbhAgaM ca sheShayet|
vipAcayejjaladroNe caturbhAgaM ca sheShayet|
tatra peShyANi madhukaM drAkShA phalgUni pippalI||27||
tatra peShyANi madhukaM drAkShA phalgUni pippalI||27||
AtmaguptA madhukAni kharjUrANi shatAvarI|
AtmaguptA madhukAni kharjUrANi shatAvarI|
vidAryAmalakekShUNAM rasasya ca pRuthak pRuthak||28||
vidAryAmalakekShUNAM rasasya ca pRuthak pRuthak||28||
sarpiShashcADhakaM dadyAt kShIradroNaM ca tadbhiShak|
sarpiShashcADhakaM dadyAt kShIradroNaM ca tadbhiShak|
sAdhayedghRutasheShaM ca supUtaM yojayet punaH||29||
sAdhayedghRutasheShaM ca supUtaM yojayet punaH||29||
sharkarAyAstugAkShIryAshcUrNaiH prasthonmitaiH pRuthak|
sharkarAyAstugAkShIryAshcUrNaiH prasthonmitaiH pRuthak|
palaishcaturbhirmAgadhyAH palena maricasya ca||30||
palaishcaturbhirmAgadhyAH palena maricasya ca||30||
tvagelAkesharANAM ca cUrNairardhapalonmitaiH|
tvagelAkesharANAM ca cUrNairardhapalonmitaiH|
madhunaH kuDavAbhyAM ca dvAbhyAM tatkArayedbhiShak||31||
madhunaH kuDavAbhyAM ca dvAbhyAM tatkArayedbhiShak||31||
palikA gulikAstyAnAstA [4] yathAgni prayojayet|
palikA gulikAstyAnAstA [4] yathAgni prayojayet|
eSha vRuShyaH paraM yogo bRuMhaNo balavardhanaH||32||
eSha vRuShyaH paraM yogo bRuMhaNo balavardhanaH||32||
anenAshva ivodIrNo balI li~ggaM samarpayet|33|(iti bRuMhaNIguTikA)
anenAshva ivodIrNo balI li~ggaM samarpayet|33|(iti bRuMhaNIguTikA)
Three Palas (1 pala=approx.40 gram) of each of the roots of Shara and sugarcane, giant sugarcane, Ikshubaalika, Shatavari, Payasya, Vidaari, Kantakaari, Jeevanti, Jeevaka, Meda, Beera, Rishbhaka, Bala, Ridhi, Gokshura, Raasna Atmagupta, and Punarnava should be mixed with one Adhaka of freshly collected Masha and boiled in one Drona of water till one fourth remains. After that, the paste of Madhuka, Draksha, Falgu, Pippali, Atmagupta, Madhooka, Kharhura, Shatavari, Vidari, Amalki and the juice of sugarcane should be separately added and One Adhaka of ghee and one Drona of milk should be mixed to it. After boiling this should be filtered and one Prastha of each of sugar and the powder of Tugakshiri, 4 Palas of Pippali, one Pala of Maricha, ½ Pala each of the powder of Twak, Ela and saffron and two Kudava of honey should be added. Now, semi solid pills of size of one Pala each in quantity should be prepared. This preparation is highly virilific, nourishing and promoter of strength. On administration of these pills, the person gets stallion like vigour in sexual intercourse. (Formulation: Brimhani Ghutika) (24-32)
Vajikarana ghritam:
Three Palas (1 pala=approx.40 gram) of each of the roots of Shara and sugar cane, giant sugar cane, Ikshubaalika, Shatavari, Payasya, Vidaari, Kantakaari, Jeevanti, Jeevaka, Meda, Beera, Rishbhaka, Bala, Ridhi, Gokshura, Raasna Atmagupta, and Punarnava should be mixed with one Adhaka of freshly collected Masha and boiled in one Drona of water till one fourth remains. After that, the paste of Madhuka, Draksha, Falgu, Pippali, Atmagupta, Madhooka, Kharhura, Shatavari, Vidari, Amalki and the juice of sugarcane should be separately added, and One Adhaka of ghee and one Drona of milk should be mixed to it. After boiling this should be filtered and one Prastha of each of sugar and the powder of Tugakshiri, 4 Palas of Pippali, one Pala of Maricha, ½ Pala each of the powder of Twak, Ela and saffron and two Kudava of honey should be added. Now, semi solid pills of the size of one Pala each in quantity should be prepared. This preparation is highly virility-enhancing, nourishing and invigorating. On administration of these pills, the person gets "stallion like vigor" in sexual intercourse. (Formulation: Brimhani Ghutika) [24-32]
माषाणामात्मगुप्ताया बीजानामाढकं नवम्||३३||
माषाणामात्मगुप्ताया बीजानामाढकं नवम्||३३||
जीवकर्षभकौ वीरां मेदामृद्धिं शतावरीम्|
जीवकर्षभकौ वीरां मेदामृद्धिं शतावरीम्|
मधुकं चाश्वगन्धां च साध्येत् कुडवोन्मिताम्||३४||
मधुकं चाश्वगन्धां च साध्येत् कुडवोन्मिताम्||३४||
रसे तस्मिन् घृतप्रस्थं गव्यं दशगुणं पयः|
रसे तस्मिन् घृतप्रस्थं गव्यं दशगुणं पयः|
विदारीणां रसप्रस्थं प्रस्थमिक्षुरसस्य च||३५||
विदारीणां रसप्रस्थं प्रस्थमिक्षुरसस्य च||३५||
दत्त्वा मृद्वग्निना साध्यं सिद्धं सर्पिर्निधापयेत्|
दत्त्वा मृद्वग्निना साध्यं सिद्धं सर्पिर्निधापयेत्|
शर्करायास्तुगाक्षीर्याः क्षौद्रस्य च पृथक् पृथक्||३६||
शर्करायास्तुगाक्षीर्याः क्षौद्रस्य च पृथक् पृथक्||३६||
भागांश्चतुष्पलांस्तत्र पिप्पल्याश्चावपेत् पलम्|
भागांश्चतुष्पलांस्तत्र पिप्पल्याश्चावपेत् पलम्|
पलं पूर्वमतो लीढ्वा ततोऽन्नमुपयोजयेत्||३७||
पलं पूर्वमतो लीढ्वा ततोऽन्नमुपयोजयेत्||३७||
य इच्छेदक्षयं शुक्रं शेफसश्चोत्तमं बलम्|३८|(इति वाजीकरणं घृतम्)
य इच्छेदक्षयं शुक्रं शेफसश्चोत्तमं बलम्|३८|(इति वाजीकरणं घृतम्)
māṣāṇāmātmaguptāyā bījānāmāḍhakaṁ navam||33||
māṣāṇāmātmaguptāyā bījānāmāḍhakaṁ navam||33||
jīvakarṣabhakau vīrāṁ mēdāmr̥ddhiṁ śatāvarīm|
jīvakarṣabhakau vīrāṁ mēdāmr̥ddhiṁ śatāvarīm|
madhukaṁ cāśvagandhāṁ ca sādhyēt kuḍavōnmitām||34||
madhukaṁ cāśvagandhāṁ ca sādhyēt kuḍavōnmitām||34||
rasē tasmin ghr̥taprasthaṁ gavyaṁ daśaguṇaṁ payaḥ|
rasē tasmin ghr̥taprasthaṁ gavyaṁ daśaguṇaṁ payaḥ|
vidārīṇāṁ rasaprasthaṁ prasthamikṣurasasya ca||35||
vidārīṇāṁ rasaprasthaṁ prasthamikṣurasasya ca||35||
dattvā mr̥dvagninā sādhyaṁ siddhaṁ sarpirnidhāpayēt|
dattvā mr̥dvagninā sādhyaṁ siddhaṁ sarpirnidhāpayēt|
śarkarāyāstugākṣīryāḥ kṣaudrasya ca pr̥thak pr̥thak||36||
śarkarāyāstugākṣīryāḥ kṣaudrasya ca pr̥thak pr̥thak||36||
bhāgāṁścatuṣpalāṁstatra pippalyāścāvapēt palam|
bhāgāṁścatuṣpalāṁstatra pippalyāścāvapēt palam|
palaṁ pūrvamatō līḍhvā tatō'nnamupayōjayēt||37||
palaṁ pūrvamatō līḍhvā tatō'nnamupayōjayēt||37||
ya icchēdakṣayaṁ śukraṁ śēphasaścōttamaṁ balam|38|(iti vājīkaraṇaṁ ghr̥tam)
ya icchēdakṣayaṁ śukraṁ śēphasaścōttamaṁ balam|38|
(iti vājīkaraṇaṁ ghr̥tam)
mAShANAmAtmaguptAyA bIjAnAmADhakaM navam||33||
mAShANAmAtmaguptAyA bIjAnAmADhakaM navam||33||
jIvakarShabhakau vIrAM medAmRuddhiM shatAvarIm|
jIvakarShabhakau vIrAM medAmRuddhiM shatAvarIm|
madhukaM cAshvagandhAM ca sAdhyet kuDavonmitAm||34||
madhukaM cAshvagandhAM ca sAdhyet kuDavonmitAm||34||
rase tasmin ghRutaprasthaM gavyaM dashaguNaM payaH|
rase tasmin ghRutaprasthaM gavyaM dashaguNaM payaH|
vidArINAM rasaprasthaM prasthamikShurasasya ca||35||
vidArINAM rasaprasthaM prasthamikShurasasya ca||35||
dattvA mRudvagninA sAdhyaM siddhaM sarpirnidhApayet|
dattvA mRudvagninA sAdhyaM siddhaM sarpirnidhApayet|
sharkarAyAstugAkShIryAH kShaudrasya ca pRuthak pRuthak||36||
sharkarAyAstugAkShIryAH kShaudrasya ca pRuthak pRuthak||36||
bhAgAMshcatuShpalAMstatra pippalyAshcAvapet palam|
bhAgAMshcatuShpalAMstatra pippalyAshcAvapet palam|
palaM pUrvamato lIDhvA tato~annamupayojayet||37||
palaM pUrvamato lIDhvA tato~annamupayojayet||37||
ya icchedakShayaM shukraM shephasashcottamaM balam|38|(iti vAjIkaraNaM ghRutam)
ya icchedakShayaM shukraM shephasashcottamaM balam|38|
Decoction of one Adhaka each of freshly collected Masha, seeds of Atmagupta, Jivaka, Rishbhaka, Veera, Meda, Riddhi, Shatavari, Madhuka and Ashwagandha should be prepared and one Prastha of cow’s ghee, 10 Prastha of milk, one Prastha of each of juice of Vidaari and sugarcane should be added. After that four Palas of each of sugar Tugakshiri, and honey and One Pala of Pippali should be added to it. By taking one Pala of this medicated ghee, the man should take food, if he wishes to have an inexhaustible store of semen and great phallic strength. (Formulation: Vajikarana ghrita) (33-38)
(iti vAjIkaraNaM ghRutam)
Vajikarana pinda rasa:
शर्करा माषविदलास्तुगाक्षीरी पयो घृतम्||३८||
शर्करा माषविदलास्तुगाक्षीरी पयो घृतम्||३८||
गोधूमचूर्णषष्ठानि सर्पिष्युत्कारिकां पचेत्|
गोधूमचूर्णषष्ठानि सर्पिष्युत्कारिकां पचेत्|
तां नातिपक्वां मृदितां कौक्कुटे मधुरे रसे||३९||
तां नातिपक्वां मृदितां कौक्कुटे मधुरे रसे||३९||
सुगन्धे प्रक्षिपेदुष्णे यथा सान्द्रीभवेद्रसः|
सुगन्धे प्रक्षिपेदुष्णे यथा सान्द्रीभवेद्रसः|
एष पिण्डरसो वृष्यः पौष्टिको बलवर्धनः||४०||
एष पिण्डरसो वृष्यः पौष्टिको बलवर्धनः||४०||
अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|
अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|
शिखितित्तिरिहंसानामेवं पिण्डरसो मतः|
शिखितित्तिरिहंसानामेवं पिण्डरसो मतः|
बलवर्णस्वरकरः पुमांस्तेन वृषायते||४१||
बलवर्णस्वरकरः पुमांस्तेन वृषायते||४१||
(इति वाजीकरणपिण्डरसाः [२] )
(इति वाजीकरणपिण्डरसाः [२] )
śarkarā māṣavidalāstugākṣīrī payō ghr̥tam||38||
śarkarā māṣavidalāstugākṣīrī payō ghr̥tam||38||
gōdhūmacūrṇaṣaṣṭhāni sarpiṣyutkārikāṁ pacēt|
gōdhūmacūrṇaṣaṣṭhāni sarpiṣyutkārikāṁ pacēt|
tāṁ nātipakvāṁ mr̥ditāṁ kaukkuṭē madhurē rasē||39||
tāṁ nātipakvāṁ mr̥ditāṁ kaukkuṭē madhurē rasē||39||
sugandhē prakṣipēduṣṇē yathā sāndrībhavēdrasaḥ|
sugandhē prakṣipēduṣṇē yathā sāndrībhavēdrasaḥ|
ēṣa piṇḍarasō vr̥ṣyaḥ pauṣṭikō balavardhanaḥ||40||
ēṣa piṇḍarasō vr̥ṣyaḥ pauṣṭikō balavardhanaḥ||40||
anēnāśva ivōdīrṇō balī [1] liṅgaṁ samarpayēt|
anēnāśva ivōdīrṇō balī [1] liṅgaṁ samarpayēt|
śikhitittirihaṁsānāmēvaṁ piṇḍarasō mataḥ|
śikhitittirihaṁsānāmēvaṁ piṇḍarasō mataḥ|
balavarṇasvarakaraḥ pumāṁstēna vr̥ṣāyatē||41||
balavarṇasvarakaraḥ pumāṁstēna vr̥ṣāyatē||41||
(iti vājīkaraṇapiṇḍarasāḥ [2] )
(iti vājīkaraṇapiṇḍarasāḥ [2] )
sharkarA mAShavidalAstugAkShIrI payo ghRutam||38||
sharkarA mAShavidalAstugAkShIrI payo ghRutam||38||
godhUmacUrNaShaShThAni sarpiShyutkArikAM pacet|
godhUmacUrNaShaShThAni sarpiShyutkArikAM pacet|
tAM nAtipakvAM mRuditAM kaukkuTe madhure rase||39||
tAM nAtipakvAM mRuditAM kaukkuTe madhure rase||39||
sugandhe prakShipeduShNe yathA sAndrIbhavedrasaH|
sugandhe prakShipeduShNe yathA sAndrIbhavedrasaH|
eSha piNDaraso vRuShyaH pauShTiko balavardhanaH||40||
eSha piNDaraso vRuShyaH pauShTiko balavardhanaH||40||
anenAshva ivodIrNo balI [1] li~ggaM samarpayet|
anenAshva ivodIrNo balI [1] li~ggaM samarpayet|
shikhitittirihaMsAnAmevaM piNDaraso mataH|
shikhitittirihaMsAnAmevaM piNDaraso mataH|
balavarNasvarakaraH pumAMstena vRuShAyate||41||
balavarNasvarakaraH pumAMstena vRuShAyate||41||
(iti vAjIkaraNapiNDarasAH [2] )
(iti vAjIkaraNapiNDarasAH [2] )
By adding the six drugs, namely- sugar, dehusked grains of masha, tugakshiri, milk, ghee and wheat flour, an utkarika should be prepared in ghee. This, without being over cooked, should be removed and squeezed and to this, sweet, fragrant and hot meat soup of the cock should be added so that it becomes thickened. This preparation is called ‘pinda rasa’. This is virilific, tonic and strengthening and by the use of this pinda rasa, a person gets extremely excited, as a result of which, he acquires the stallion like vigour in sexual intercourse.
By adding the six drugs, namely- sugar, dehusked grains of masha, tugakshiri, milk, ghee and wheat flour, an utkarika should be prepared in ghee. This, without being over cooked, should be removed and squeezed and to this, sweet, fragrant and hot meat soup of the rooster should be added so that it becomes thickened. This preparation is called ‘pinda rasa.' This is virility-enhancing tonic and strength-enhancer, and by the use of this pinda rasa, a person gets extremely excited, as a result of which, he acquires the stallion like vigor in sexual intercourse.
The pinda rasa (thickened juice) of the peacock, partridge, or swan in the similar manner , promote strength, complexion, voice and by taking a course of these recipes, a man acquires the increased virility.
(Formulation: Vajikarana Pinda Rasa) (38-41)
The pinda rasa (thickened juice) of the peacock, partridge, or swan in the similar manner , promote strength, complexion, voice and by taking a course of these recipes, a man acquires increased virility.
Various other formulations:
(Formulation: Vajikarana Pinda Rasa) [38-41]
घृतं माषान् सबस्ताण्डान् साधयेन्माहिषे रसे|
घृतं माषान् सबस्ताण्डान् साधयेन्माहिषे रसे|
भर्जयेत्तं रसं पूतं फलाम्लं नवसर्पिषि||४२||
भर्जयेत्तं रसं पूतं फलाम्लं नवसर्पिषि||४२||
(iti vRuShyo~aNDarasaH)
(iti vRuShyo~aNDarasaH)
Ghee, masha and the testicles of goat should be cooked with the soup of the meat of buffalo. Then it should be fried in freshly collected ghee, after adding sour fruits. It should be then mixed with small quantity of salt, coriander, cumin seeds and dried ginger. This is an excellent recipe for the promotion of virility, strength, and nourishment. (Formulation: Vrishya Mahisha Rasa)
Sparrow cooked in the meat juice of partridge or partridge cooked in the meat juice of rooster, or the rooster cooked in the meat juice of peacock, or the peacock cooked in the meat juice of the swan in fresh ghee, and added with juice of sour or sweet fruits according to one’s suitability and mixed with fragrant ingredients - these formulations promote strength. (Formulation: Vrishya Rasa)
The person, who takes the meat of Sparrow to his satisfaction and followed by milk, does not experience phallic depression and there will be no ejaculation of semen even if he indulges in sexual intercourse for the whole night. (Formulation: Vrishya Mamsa)
If a person takes the shashtika type of rice along with a soup of masha mixed with a liberal quantity of ghee and followed by milk, remains awake with an undiminished sex urge through the entire night. (Formulation: Vrishya Mamsa Yoga)
If a man takes the meat of rooster, fried with the semen of the crocodile to his satisfaction, then he cannot sleep during the nights because of the strong erection of his genital organs. (Formulation: Vrishya Kukkuta Mamsa Yoga)
One should take the juice squeezed out of the eggs of fish, fried with ghee. Similarly, the eggs of swan, peacock, and rooster should be taken. (Formulation: Vrishya Anda Rasa) [42-49]
Ghee, masha and the testicles of goat should be cooked with the soup of the meat of buffalo. Then it should be fried in freshly collected ghee, after adding sour fruits. It should be then mixed with small quantity of salt, coriander, cumin seeds and dried ginger. This is an excellent recipe for the promotion of virility, strength and nourishment. (Formulation: Vrishya Mahisha Rasa)
Sparrow cooked in the meat juice of partridge or partridge cooked in the meat juice of cock, or the cock cooked in the meat juice of peacock, or the peacock cooked in the meat juice of the swan in fresh ghee, and added with juice of sour or sweet fruits according to one’s homologation and mixed with fragrant ingredients. These recipes promote strength. (Formulation: Vrishya Rasa)
The person, who takes the meat of sparrow to his satisfaction and followed by milk, does not experience phallic depression and there will be no ejaculation of semen even if he indulges in sexual intercourse for the whole night. (Formulation: Vrishya Mamsa)
If a person takes the shashtika type of rice along with soup of masha mixed with liberal quantity of ghee and followed by milk, remains awake with an undiminished sex urge through the entire night. (Formulation: Vrishya Mamsa Yoga)
If a man takes the meat of cock, fried with the semen of the crocodile to his satisfaction then he cannot sleep during the nights because of strong erection of his genital organs. (Formulation : Vrishya Kukkuta Mamsa Yoga)
One should take the juice squeezed out of the eggs of fish, fried with ghee. Similarly, the eggs of swan, peacock and cock should be taken. (Formulation : Vrishya Anda Rasa)(42-49)
भवतश्चात्र-
भवतश्चात्र-
स्रोतःसु शुद्धेष्वमले शरीरे वृष्यं यदा ना मितमत्ति काले|
स्रोतःसु शुद्धेष्वमले शरीरे वृष्यं यदा ना मितमत्ति काले|
sidhyanti dehe maline prayuktAH kliShTe yathA vAsasi rAgayogAH||51||
sidhyanti dehe maline prayuktAH kliShTe yathA vAsasi rAgayogAH||51||
Here are the two verses-
Here are the two verses-
A person, who takes these virility-promoting preparations in due dose and at a proper time, when his body channels have been cleaned, attains the virility, nourishment, and strength. Depending up on the strength of the person, purification should be done before he starts these aphrodisiac recipes, as a dirty cloth doesn’t get properly colored, similarly in an uncleaned body, the aphrodisiac recipes do not produce the desired effects. [50-51]
A person, who takes these virilifying preparations in due dose and at a proper time, when his body channels have been cleaned, attains the virility, nourishment and strength. Depending up on the strength of the person, purification should be done before he starts these aphrodisiac recipes, as a dirty cloth doesn’t get properly colored, similarly in an uncleaned body, the aphrodisiac recipes do not produce the desired effects. (50-51)
Summary:
Summary:
तत्र श्लोकौ-
तत्र श्लोकौ-
uktAste sharamUlIye pAde puShTibalapradAH||53||
uktAste sharamUlIye pAde puShTibalapradAH||53||
Here are the two recapitulatory verses-
Here are the two recapitulatory verses-
In this subsection entitled, ‘Samyoga Sharamooliya’, the importance of an aphrodisiac therapy, qualities of the woman who is a proper sexual partner for a man, the disadvantages of men without progeny and the advantages of those with progeny, and the 15 preparations for increasing the semen, progeny and providing nourishment and strength have been described. [52-53]
In this quarter entitled, ‘Samyoga Sharamooliya’, the importance of aphrodisiac therapy, qualities of the woman who is a proper sexual partner for a man, the disadvantages of men without progeny and the advantages of those with progeny, and the 15 preparations for increasing the semen, progeny and providing nourishment and strength have been described. (52-53)
आसिक्तक्षीरीयो वाजीकरणपादः
आसिक्तक्षीरीयो वाजीकरणपादः
iti ha smAha bhagavAnAtreyaH||2||
iti ha smAha bhagavAnAtreyaH||2||
We shall now expound the second quarter entitled “Asiktakshirika” on virility-promotion/enhancement. Thus, said Lord Atreya. [1-2]
We shall now expound the second quarter entitled “Asiktakshirika” on the Virilification. Thus, said Lord Atreya. (1-2),
Various formulations:
Various formulations:
Apatyakari shashtikadi gutika:
Apatyakari shashtikadi gutika:
pashyatyapatyaM vipulaM vRuddho~apyAtmajamakShayam||9||
pashyatyapatyaM vipulaM vRuddho~apyAtmajamakShayam||9||
(ityapatyakarI ShaShTikAdiguTikA)
(ityapatyakarI ShaShTikAdiguTikA)
Cleaned Shashtika rice soaked in and completely saturated with milk, and when it is still wet, crushing it in pestle and mortar, followed by squeezing out its juice and mixing it with cow’s milk, and the juice of the seeds of cowage, juice of coriander and black gram, and boil it. While boiling, the decoctions of, Shurpa Parni, Jivanti, Jivaka, Vriddhi, Rishbhaka, Kakoli, Shwadamstra, Madhuka, Shatavari, Vidari, Draksha, and Kharjura should be added. At the end of boiling, add the powders of Tugakshiri, Masha, Shali, Shashtika, and Godhuma in such a way that the juice gets thickened. In that thickened juice, add honey and sugar in adequate quantity and pills should be prepared in the size of a Badara and fried in ghee. Depending upon the digestive power of the individual, these pills should be administered with a diet of milk and meat juice. By taking this potion, even an old man becomes capable of procreating many children, and he enjoys undiminished secretion of semen.[3-9]
Cleaned Shashtika rice soaked in and completely saturated with milk, and when these are still wet, these should be crushed in pestle and mortar, after that by squeezing take that juice and mix it with cow’s milk, and the juice of the seeds of cowage, juice of coriander and black gram, and boil it. While boiling, the decoctions of, Shurpa Parni, Jivanti, Jivaka, Vriddhi, Rishbhaka, Kakoli, Shwadamstra, Madhuka, Shatavri, Vidari, Draksha and Kharjura should be added. At the end of boiling, add the powders of Tugakshiri, Masha, Shali, Shashtika and Godhuma in such a way that the juice gets thickened. In that thickened juice, add honey and sugar in adequate quantity and pills should be prepared of the size of a Badara and fried in ghee. Depending upon the digestive power of the individual, these pills should be administered with a diet of milk and meat juice. By taking this potion, even an old man becomes capable of procreating many children, and he enjoys undiminished secretion of semen.(3-9)
Vrishya pupalikadi formulation:
Vrishya pupalikadi formulation:
चटकानां सहंसानां दक्षाणां शिखिनां तथा|
चटकानां सहंसानां दक्षाणां शिखिनां तथा|
shephasA vAjivadyAti yAvadicchaM striyo naraH||13||
shephasA vAjivadyAti yAvadicchaM striyo naraH||13||
(iti vRuShyapUpalikAdiyogAH)
(iti vRuShyapUpalikAdiyogAH)
The physician should collect semen of the sparrow, swan, rooster, peacock, estruant crocodile, and the nekoo crocodile. He should also collect cow’s ghee, boar’s fat and sparrow’s fat, the flour of the shashtika rice and of wheat. With these drugs, Pupalika, Shashkuli, Vartika, Pupa, Dhaanaa, and such other varieties of eatables should be prepared. By the administration of these preparations, man becomes fully potent and with strongly erected genital organ, enjoys optimum sexual delight in women with stallion vigor. [10-13]
The physician should collect semens of the sparrow, swan, cock, peacock, estruant crocodile, and the nekoo crocodile. He should also collect cow’s ghee, boar’s fat and sparrow’s fat, the flour of the shashtika rice and of wheat. With these drugs, Pupalika, Shashkuli, Vartika, Pupa, Dhaanaa, and such other varieties of eatables should be prepared. By the administration of these preparations, man becomes fully potent and with strongly erected genital organ, enjoys optimum sexual delight in women with stallion vigour. (10-13)
Apatyakara swarasa:
Apatyakara swarasa:
आत्मगुप्ताफलं माषान् खर्जूराणि शतावरीम्|
आत्मगुप्ताफलं माषान् खर्जूराणि शतावरीम्|
naro~apatyaM suvipulaM yuveva ca sa hRuShyati||17||
naro~apatyaM suvipulaM yuveva ca sa hRuShyati||17||
(ityapatyakaraH svarasaH
(ityapatyakaraH svarasaH
Take seeds of Atmagupta, Masha, Kharjura, Shatavari, Shringataka and Mridvika in the quantity of one prasrita and boil with one prastha of milk and one prastha of water, till one prastha remains. Then after, this should be filtered in a piece of cloth and after that mix it with three prastha of sugar, Tugakshiri, and freshly collected ghee. This should be taken with honey followed by a meal of shashtika rice. By this preparation, even an old and a weak person becomes capable of procreating many children and acquires the virility of youth. [14-17]
Take seeds of Atmagupta, Masha, Kharjura, Shatavari, Shringataka and Mridvika in the quantity of one prasrita and boil with one prastha of milk and one prastha of water, till one prastha remains. Then after, this should be filtered in a piece of cloth and after that mix it with three prastha of sugar, Tugakshiri, and freshly collected ghee. This should be taken with honey followed by a meal of shashtika rice. By this preparation, even an old and a weak person becomes capable of procreating many children and acquires the virility of youth. (14-17)
sasharkareNa saMyoga eSha vRuShyaH paraM smRutaH||20||
sasharkareNa saMyoga eSha vRuShyaH paraM smRutaH||20||
(iti vRuShyakShIram)
(iti vRuShyakShIram)
Take Kharjuri mastaka, Masha, Payasya, Shatavari, Kharjura, Madhooka, Mridvika and the fruit of Ajada (Shuka Shimbi) in the quantity of one pala each with one adhaka of water till the whole is reduced to one fourth of the quantity. Then it should be cooked again in one prastha of milk till only milk remains. It should be taken with cooked shashtika rice, mixed liberally with ghee and with sugar. This is an excellent aphrodisiac. [18-20]
Take Kharjuri mastaka, Masha, Payasya, Shatavari, Kharjura, Madhooka, Mridvika and the fruit of Ajada (Shuka Shimbi) in the quantity of one pala each with one adhaka of water till the whole is reduced to one fourth of the quantity. Then it should be cooked again in one prastha of milk till only milk remains. It should be taken with cooked shashtika rice, mixed liberally with ghee and with sugar. This is an excellent aphrodisiac. (18-20)
Vrishya ghrita:
Vrishya ghrita:
जीवकर्षभकौ मेदां जीवन्तीं श्रावणीद्वयम्|
जीवकर्षभकौ मेदां जीवन्तीं श्रावणीद्वयम्|
ya icchedashvavadgantuM prasektuM gajavacca yaH||29||
ya icchedashvavadgantuM prasektuM gajavacca yaH||29||
(iti vRuShyapUpalikAH)
(iti vRuShyapUpalikAH)
The eggs of the crocodile and the chicken should be fried in ghee and then it should be mixed with the powder of shashtika rice and the whole thing should be boiled in ghee. Out of this, pan cakes should be prepared. These sweet pan cakes should be taken followed by manda of varuni, if he desires to have sexual intercourse the day after, and if he wants to indulge in it with the vigour of an elephant. (28-29)
The eggs of the crocodile and the cock should be fried in ghee and then it should be mixed with the powder of shashtika rice and the whole thing should be boiled in ghee. Out of this, pan cakes should be prepared. These sweet pan cakes should be taken followed by manda of varuni, if he desires to have sexual intercourse the day after, and if he wants to indulge in it with the vigour of an elephant. (28-29)
Benefits:
Benefits:
भवतश्चात्र-
भवतश्चात्र-
In this quarter, called “Pumanajata Baladika”, the purpose for which the virilifying preparations have been prescribed along with twelve excellent virilific recipes. Things which are to be taken before and after the intercourse; the time when women are not fit to be approached for sex and the determination of the semen in every aspect and the definition of Vajikarana have also been described in this quarter.(52-53)
In this quarter, called “Pumanajata Baladika”, the purpose for which the virilifying preparations have been prescribed along with twelve excellent virilific recipes. Things which are to be taken before and after the intercourse; the time when women are not fit to be approached for sex and the determination of the semen in every aspect and the definition of Vajikarana have also been described in this quarter.(52-53)
Tattva Vimarsha:
• In order to have healthy progeny and to have one of the pleasures of life (Kama), following are necessary.
• In order to have healthy progeny and to have one of the pleasures of life (Kama), following are necessary.
1. Qualities of sexual partners. All 5 senses functioning well, beautiful, youth, mutual affection, similar likes and dislikes, from different clan, without physical and mental ailments
1. Qualities of sexual partners. All 5 senses functioning well, beautiful, youth, mutual affection, similar likes and dislikes, from different clan, without physical and mental ailments
• Sexual act should not be done before age16 and after age 70.
• Sexual act should not be done before age16 and after age 70.
Vidhi vimarsha:
Rasayana and vajikarana therapies have common aim to provide positive health and prevention of diseases by increasing vigor of healthy person and so, vajikarana is described just after Rasayana chapter. Health scientists are showing great interest in screening classical rasayana drugs for their antioxidant activity and research reveals good results. Studies on amalaki rasayana[ ] shows increased longevity and on Drosophila melanogaster[ ] there is reduced oxidative damage to extend lifespan. Many drugs are described as rasayanas and vajikara both. Reactive oxygen species (ROS) has deteriorating effect on sperm. This has been increasing due to changing lifestyle and exposure to environmental pollution. Spermatozoa normally produce ROS in a normal physiological process. The amount of ROS produced is to be carefully controlled. Imbalance between the generation and scavenging of ROS may lead to damage to DNA or other important structures. Spermatozoa lack cytoplasmic defensive enzymes, such as catalase, glutathione peroxidase, which are involved in the protection of most cell types from ROS induced peroxidative damage. Large amounts of unsaturated fatty acids are observed in plasma membranes of spermatozoa, those are particularly vulnerable to free radical attack. [ ] The subfertile men have higher concentrations of ROS in seminal plasma, whereas an inverse correlation exists between ROS concentration and motility. [ ] Many rasayanas act as antioxidants, so they can also be used to enhance sperm quality and quantity. Thus, mutual correlation and common mode of action justifies description of vajikarana just after rasayana therapy.
For many years, decline in human semen quality and fertility rates is a concern.[ ] Environmental and occupational pollutants, changes in lifestyles, exposure to toxic agents, and changes in dietary habits are observed among the most commonly cited factors associated with these declines.[ ] The environmental and lifestyle factors causing subfertility shall be targeted for curative or preventive measures. Environmental stress causes increase in the number of free radicals (i.e., hydrogen peroxide [H2O2] and reactive oxygen species [ROS] that cause apoptosis in the spermatogenic cell.[ ] Chronic or severe stress leads to anovulation and amenorrhea in women[ ] and to decrease in sperm count, motility, and morphology[ ] in men. Smoking, [ ] alcohol, [ ] caffeine, [ ] pesticides, air pollution,[ ] bisphenol A,[ ] diseases like hypertension, diabetes mellitus, obesity, cardio-vascular disease are related to deterioration of reproductive health[ ] by affecting sperm quality.
Role of diet in vajikarana:
Nutrition status is also a major cause of sub-fertility. Sexual dysfunction due to malnutrition can be easily overcome. Nutrition is important for DNA synthesis leading to development of spermatozoa and oocytes. Diet also provides exogenous antioxidants (vitamins C and E). Dietary formulations mentioned are perfect amalgamation of energy and nutrients required for production and maturation of sperm.
In Ayurveda, ahara or diet has been considered to be a form of medicine (bhaishajya) and the role of diet is not limited to nutrition only. Properly planned diet can be used for prevention as well as treatment of the diseases. Shukra is one of the seven dhatus and is formed by successive evolution of dhatus starting from rasa dhatu and diet forms the substrate (Cha. Chi. 15/16). So, ahara is one important factor on which quality of dhatu depends.
Various simple dietary preparations which can increase quantity as well as quality of sperm are mentioned. The substance acts in various modes in the body, one of those is the principle of dravya samanya (similarity in substance) i.e. consumption of food item similar to body tissues increase them due to similar constitution. Keeping this fact in mind semen of different animals has been used with fat. Snigdha dravya (unctuous substances) increase semen by similar properties.
Role of milk and dairy products:
Milk is integral to Ayurvedic diet regime. In the list of best factors for sustaining life, milk is considered best among all substances providing life (Cha.Su.25/40). Milk has a nutrition value as it provides essential amino acids, vitamins, minerals and fatty acids, and affects absorption of nutrients. Milk fat has a wide-ranging spectrum of fatty acids and lipids. Milk protein is rich in amino acids leading to stimulation of muscle synthesis, positive health effects on blood pressure, inflammation, oxidation and tissue development.
In Ayurveda, milk has been said to have beneficial effect on semen quality. However, in present era due to change in feeding regime of dairy animals, composition of milk might have been changed. This change has resulted into increase in estrogens, fat content etc. which are attributed to cause adverse effect on semen quality. Few researches have claimed that milk and dairy products have negative effect on semen as observed in male mice. [ ] In another study, intake of full-fat dairy was observed inversely related to sperm motility and morphology.[ ] High intake of saturated fats was negatively related to sperm concentration whereas higher intake of omega-3 fats was positively related to sperm morphology.[ ] It has been suggested that environmental estrogens could be responsible for the decline in sperm counts.
Feeding of animal affects quality of milk:
Milk composition can be altered by the feeding regime of cow. Content of several fatty acids such as c9, t11-CLA and the ratio between omega-6 and omega-3 fatty acids are affected by the amount of grass and supplemental feeds (concentrate) in the diet. Milk content of several vitamins and minerals are also influenced by the cow's diet. [ ] In a study it was found that concentrations of micro-components like CLA, and to a lesser extent EPA and DHA, can be significantly enhanced through the use of diet formulation and nutritional management of dairy cows.[ ] In another study effect of diet and cooling interactions on milk composition were studied in cows. So, it can be said that diet definitely affects milk composition and in turn effects are also modulated. If cow is fed with masha then the qualities of milk will increase and thus such milk is said to be good aphrodisiac that have more beneficial effects on sperm quality. Masha itself has properties of increasing shukra as it has snigdha and madhura qualities.
According to Ayurveda, cow milk is better than other milk. Beneficial role of cow’s milk has been established by some recent researches. A study unambiguously clarified at the cellular level that cow's milk increased the activities of human PPARalpha, PPARdelta, and RXRalpha. The nuclear peroxisome proliferator-activated receptors (PPAR) have been shown to play crucial roles in regulating energy homeostasis including lipid and carbohydrate metabolism, inflammatory responses, and cell proliferation, differentiation, and survival because PPAR agonists have the potential to prevent or ameliorate diseases such as hyperlipidemia, diabetes, atherosclerosis, and obesity.[ ]
Milk is itself regarded as ‘Sadyo Shukrakara’ (means instant aphrodisiac) in Ayurveda as it increases sperm quality soon after the consumption.
Rice and its preparation with milk:
Shashitika rice is snigdha, madhura and sheeta and so by Ayurvedic principle of guna samanya (similar properties) it helps in improving semen quality.[ ] Balya and brimhaniya drugs are added to rice for increasing strength of patient. Masha, shali, shashtika, godhuma provide combination of both carbohydrate and protein. It can be taken with milk and meat juice which again adds nutritive value. As digestive power varies with persons, dose fixation should be done individually after assessment of agni.
Payasa is dietary preparation which is popular as sweet dish in India. It is prepared from combination of milk and rice. It has property to increase sperm quality. If made from various aphrodisiac drugs its effect is much more. Payasa is included in normal diet regime so it can be easy aphrodisiac formulation by changing contents of Payasa.
Ghee:
Clarified butter (ghrita or ghee) is used as aphrodisiac because it is considered good for rasa, shukra and ojas, Charaka Sutra 13/14. Intake of regular ghrita and milk is said to be best rasayana in Agrya Prakrana by Charaka. Ghee is used as processing media that carries the therapeutic properties of herbs to all the body's tissues. Proper metabolism of drug is crucial in obtaining the maximum benefit. The lipophilic action of ghee facilitates transportation to a target organ and final delivery inside the cell, since the cell membrane also contains lipid. The effect of herb increases when it is used with ghee as compared to powder or tablet form.[ ]
Rasala has been said to be balya and shukrala (Bhavaprakasha Purva Khanda-12/124-127).
Pupalika is a dietary preparation which increases strength and sexual power. When prepared with potent aphrodisiac drugs as mentioned above its efficacy increases many fold. Such preparation can be easily prepared and can be used as food supplement.
Animal proteins and fats for virility:
Egg increases virility as they provide indispensable nutrients needed for sperm formation. Pork and chicken meat has been used in some formulations. For vegetarians, a diet rich in protein with high nutritive value can be used.
Fish has snigdha, madhura, vrimhaniya, balya and vrishya properties. Shaphari is a kind of small fish. Rohita is best among different varieties of fish. On basis of Guna, fish helps in improving sperm quality. Fish has various important constituents that are not synthesized by humans. Seafood, such as fish, crustacean and molluscan shellfish, and echinoderms, provides in the edible part (e. g., filet, abdominal muscle) many nutritional components beneficial for the human diet like n-3 polyunsaturated long chain fatty acids (PUFAs), namely eicosapentaenoic acid (EPA) and docosahexaenoic acid (DHA), essential elements such as selenium and iodine, high potassium and low sodium concentrations, and the vitamins D, A, E, and B-12, as well as taurine (2-aminoethanesulfonic acid) among others. Omega-3 fatty acids are major components of neuronal, retinal, and myocardial membranes. Its protein is highly digestible due to low connective tissue content, and cholesterol content is also low in fish. Lean fish species are extremely low in fat content (<1 %), while fatty species are extremely rich in PUFAs.[ ] Many of these are required for proper functioning of reproductive system of human. So, fish may help in improving sperm quality.
Non medicinal agents and mental factors for vajikarana:
Mental factors play prime role in sexual behaviour and on this fact. Sankalpa (determination) is best aphrodisiac. Soumansaya (pleasant mental disposition) is the most important factor in garbha dharana or conception. While mentioning factors having beneficial role on sperm quality and quantity, mental factors have also been given importance. Harsha is termed as stimulating pleasure to initiate the sexual act by psychological means (Gangadhar commentary on 1-4/48). ‘Harsha’ can be explained as the desire produced from Samkalpa (fantasy) leading to erection and ejaculation (Chakrapani commentary) .
Mental status and surroundings of the patient plays crucial role in determining virility of a person. Studies show that psychosocial distress contributes significantly to the etiology of some forms of infertility.[ ] Stress is one among important factor of increasing infertility. Psychological stress reduces semen quality with a central underlying mechanism being impairment of gonadotropin drive.[ ] Stress also reduces sperm quality by increasing plasma ROS generation and decreasing antioxidant protection.[ ] Lengthy sexual abstinence was found to affect all semen characteristics. Semen volume and concentration and total sperm count showed significant increases, whereas motility and normal morphology decreased significantly with duration of abstinence. With regard to fertility, a long abstinence period might induce senescence of spermatozoa. [ ] Mental stress is one of the main causes of infertility. Healthy and stress free mind increases chances of conception. Advice on modifiable lifestyle factors should be given to people presenting for infertility treatment to help them make positive changes that may improve their chances of pregnancy. [ ] Pleasant mind and environment can contribute a lot to improve virility.
Eight factors which are involved in ejaculation process are mentioned. Harsha, as discussed earlier, is stimulating pleasure to initiate the sexual act by psychological means. ‘Harsha’ is the desire produced from Sankalpa (determination) leading to erection and ejaculation. Chakrapani described tarsha as vanitanamabhilasha i.e. desire of female partner. The word tarsha is also used to denote trisha so it can be described as strong desire to have female partner. Both the harsha and tarsha are psychological entities. According to Hemadri, the substance which is having the potency of prerana (stimulation) is called sara. So, sara is natural quality of shukra and so it flows without retention. Picchilata refers to sliminess and so it helps in smooth ejaculation. Gurutva helps in falling of semen. Anu refers to small so due to anu-bhava semen comes out quickly. Chakrapani comments that due to anu-bhava shukra has tendency to come out. The factors sara, paicchilya, guru, anu-bhava and pravanabhava are the physical properties of shukra which helps in ejaculation.
There is immense need that we should change lifestyle to have content mind. Meditation, Yoga and Ayurvedic spiritual principles can contribute a lot in this field.
Explanation of shukra:
From the different descriptions given regarding shukra, its structure and functional identity can be understood in a broader sense. The term shukra represents androgens, semen and sperm itself according to the suitability of the contexts. In above context the seat of shukra has been told as whole body so it can be taken as hormone. It has been clarified that semen exists in whole and it comes out after sexual arousal. The main object and mean of sexual arousal is tactile stimulation. Shukra pervades all over the body seated on the sparshanendriya (tactile sensorium). The mind has inseparable union with tvak. According to Gangadhara the shukra present in the tvak (Tvaggatam Shukram) by continuous erotic stimulation gets ejaculated. Sushruta compares the ejaculatory physiology with that of lactation since both are deeply associated with psychological factors in Nidana Sthana 10th chapter. Sushruta explains the physiology of ejaculation as a combined activity of vata which is heightened by the heat generated in the act of copulation as a result of the rubbing of female and male genital organs which dispels the shukra.
Ther are various parameters for normal shukra. Beside physical parameters, the main criteria of normal shukra is that it should be able to procreate progeny.
Factors affecting virility:
Virilty of a person may vary from person to person. Normal variations are described in here. Two parameters are given by which virility of a person can differ. In first example sparrow is mentioned to indicate frequency of sexual activity whereas in second example elephant is mentioned to indicate large amount of semen ejaculation. With help of two examples, sparrow and elephant variation in frequency and amount of semen ejaculation has been mentioned. These two parameters are important for determining fertility rate.
1. Frequency:
Statistical estimates suggest that fecund ability rises sharply with frequency of intercourse. It is observed in a study that 94% of women aged 35 years and 77% women aged 38 years are conceived with regular intercourse for three years. [ ] The risk of erectile dysfunction in males aged among 30 to 75 years can be reduced by maintaining a regular frequency of intercourse. [ ] Coital frequency is directly related to conception. Research shows that best sperm motility is found in semen emission every three to four days on average.[ ] Intercourse every two to three days can maximize the overall chance of natural conception because spermatozoa can survive for up to seven days after insemination in the female reproductive tract.[ ] So, regular coitus with 3-4 days gap should be regarded as optimum coital frequency.
2. Volume:
With the example of elephant, the second parameter of semen volume is mentioned. According to WHO guidelines, the normal semen volume is 2.0–5.0 mL. Adequate volume of semen is required to carry male gametes into the female reproductive tract. Therefore, ejaculate volume is an important component of a semen analysis done to investigate male factor infertility. [ ]
3. Season:
Effect of seasonal and individual variation on virility of a person has been mentioned. A particular code of conduct based on season has been told for coitus frequency. Such regime helps to preserve the strength of the person. According to Chakrapani, in hemant (early winter) and shishir Ritu (winter) virility of a person is more. So one can have coitus regularly as per their strength in these seasons. In vasant ritu (spring) coitus on every third day, and in varsha ritu (rainy season) in fortnight is advocated.
Human conception follows a seasonal rhythm.[ ] Seasonal modifications of reproductive functions[ ] and semen parameters[ ] are documented in human males. Recent trends noted a decline in relation of seasonal variation and human conception rhythm. The increased industrialization leading to increase in people being shielded from both photoperiod (by indoor work) and temperature (by heating and air conditioning) might be the reason behind this. [ ]
4. Cause of infertility:
In present era, even with availability of sophisticated diagnostics in approximately 15% to 30% of couples we are unable to find out the exact cause of infertility. [ ] Ayurvedic Scholars included all conditions in which no evident cause of infertility was seen under broad term ‘Prakritya’. The second important cause for infertility which is observed was affliction of diseases. A person who is afflicted with diseases gets debilitated and this result in decrease in fertility/virility. This is another important principle and it shows scientific vision of ancient Ayurvedic scholars.
Adverse impact of infertility:
Infertility is one of the major stress factor [ ] similar to the intensity of a life-threatening illness. [ ] [ ] This distress and its treatment can affect various aspects of personal and family life. [ ] It also adversely affects the relationship in terms of support, satisfaction and communication [ ], increases anxiety, guilt, somatization and depression. [ ] It challenges one’s own beliefs and about the world. [ ] The social network is affected as well.[ ] As purpose of life is terribly shattered person goes in depression and considers himself as useless.
Selected vajikarana herbs and formulations currently in use:
Shatavari, Vidari, Jivanti, Twakshiri, Sita, Godhuma, Masha are referred to have aphrodisiac properties in recent nighantu(glossaries of herbs). This is due to their inherent properties similar to shukra.
Ikshu: Ikshu or sugarcane has aphrodisiac properties and when cow is fed with sugarcane stalks than the milk will be more beneficial and rich in its aphrodisiac qualities.
Pippali: Pippali is said to be vrishya or drug having property to increase sperm.
Pippali has above mentioned properties only when it is used in proper dose and for short time.
Yashtimadhu: Madhuka is guru, madhura, snigdha in properties. So, by guna samanya it acts as good aphrodisiac. When given with ghee, honey and milk it forms good aphrodisiac formulation.
Researches on herbs:
1. Kapikachchu (Mucuna pruriens):
Atmagupta or Mucuna pruriens has been established as potent aphrodisiac. M. pruriens efficiently recovers the spermatogenic loss induced due to Ethinyl estradiol administration by reduction in ROS, restoration of mitochondrial membrane potential (MMP), regulation of apoptosis and increase in the number of germ cells. L-DOPA largely accounts for pro-spermatogenic properties of M. pruriens.[ ] In another study, seminal plasma of infertile patients, the levels of lipids, antioxidant vitamins, and corrected fructose were recovered after a decrease in lipid peroxides after treatment.[ ] Another study has clearly demonstrated the potency of M. pruriens to reduce the diabetic induced sperm damage induced by oxidative stress (OS).[ ] In a study oral administration of M. pruriens to infertile men for 3 months not only resulted in general improvement in sperm count and motility but it also led to significant reduction in the level of psychological stress.[ ] Similar research studies of other drugs mentioned should be done to explore their aphrodisiac properties.
2. Arjuna (Terminalia arjuna):
Extract of T. arjuna could be used as a natural antioxidant and enhancing the phytosterol content in clarified butter. Antioxidant supplementation drastically improves sperm count and sperm motility. [ ] Some tribal communities of Assam, India use Arjuna in cases of infertility as observed in an ethno-botanical survey. [ ] Arjuna bark is widely used to decrease level of serum triglycerides and cholesterol, recover the level of high-density lipoprotein (HDL). As an anti-ischemic agent, it relieves myocardial necrosis, modulates platelet aggregation. It is an effective antioxidant. [ ] So, antioxidant properties of Arjuna can be used to increase virility of a person.
All five Gana (Shukrajanana, Jeevaniya, Brumhaniya, Balya and Kshira Samjanana) as mentioned in sutra sthana 4th chapter are used in vajikarana. The drugs mentioned in these Gana are mainly madhura, sheeta, mridu in nature and so by similarity in properties, they increase sperm quality. For example, meda is included in jeevaniya & shukrajanana gana; payasya in brumahaniya & balya; Jivanti in jeevaniya; shali & shashtika in stanyajanana. These drugs may act on higher center of the brain, i.e. the hypothalamus and limbic system. This may have anti-stress, adaptogenic actions, which helps to alleviate anxiety associated with sexual desire and performance. Administration of vajikarana rasayana viz. C. orchioides, A. longifolia and M. pruriens ethanolic extracts modulates the level of the pituitary hormones FSH and LH. [ ]
Current vajikarna formulations:
Experienced ayurvedic physicians create vagikarna formulations based upon the properties of individual dravya and needs of the individual. Identification of some drugs mentioned in the text is controversial. Some drugs are endangered species. So, practically it is not possible to prepare some formulations with same ingredients, but Pratinidhi or Abhava drugs can be used in place of such drugs.
Further scope:
Ayurvedic formulations for vajikarana lack research as per current scientific standards. Lack of standardization of formulations and difficulty in getting unadulterated herbs are realistic obstacles in the utility of vajikarana preparations. Randomized controlled trials of these formulations can be helpful in understanding efficacy, possible side effects and other treatment related parameters.
Glossary:
1. Alpaśukra (alpashukra, अल्पशुक्र) Oligozoospermia, Oligospermia : The term signifies decrease of the seminal fluid or decrease of the sperms than the normal.
1. Alpaśukra (alpashukra, अल्पशुक्र) Oligozoospermia, Oligospermia : The term signifies decrease of the seminal fluid or decrease of the sperms than the normal.
2. ānūpā (anUpA, आनूप) -marshy lands.
2. ānūpā (anUpA, आनूप) -marshy lands.