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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 [https://en.wikipedia.org/wiki/Ayurveda 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.

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 [https://en.wikipedia.org/wiki/Ayurveda 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.  

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.  

 

[[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 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.

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.