Vajikarana Chikitsa

Chikitsa Sthana Chapter 2. Aphrodisiac therapy, virility and treatment of sexual dysfunctions

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.

Keywords: Vajikarana, Shukra, Vrishya, libido, sexual dysfunctions, infertility, healthy progeny.

Vajikarana Chikitsa

Section/Chapter	Chikitsa Sthana Chapter 2
Preceding Chapter	Rasayana Chikitsa
Succeeding Chapter	Jwara Chikitsa
Other Sections	Sutra Sthana, Nidana Sthana, Vimana Sthana, Sharira Sthana, Indriya Sthana, Kalpa Sthana, Siddhi Sthana

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 Charak 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. Charak 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 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 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 bio-availability 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.

It can be stated 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.

Sanskrit text, Transliteration and English Translation

I- Samyogasharamuliya Vajikarana pada

अथातः संयोगशरमूलीयं वाजीकरणपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ saṁyōgaśaramūlīyaṁ vājīkaraṇapādaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH saMyogasharamUlIyaM vAjIkaraNapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now We shall expound the first quarter section entitled Samyoga Sharamooliya on the virilification. Thus, said Lord Atreya. [1-2]

Importance of vajikarana and woman as the best for virilification

वाजीकरणमन्विच्छेत् पुरुषो नित्यमात्मवान्|

तदायत्तौ हि धर्मार्थौ प्रीतिश्च यश एव च||३||

पुत्रस्यायतनं ह्येतद्गुणाश्चैते सुताश्रयाः|

वाजीकरणमग्र्यं च क्षेत्रं स्त्री या प्रहर्षिणी||४||

इष्टा ह्योकैकशोऽप्यर्था परं प्रीतिकरा स्मृताः|

किं पुनः स्त्रीशरीरे ये सङ्घातेन प्रतिष्ठिताः||५||

(सङ्घातो हीन्द्रियार्थानां स्त्रीषु नान्यत्र विद्यते)|

स्त्र्याश्रयो हीन्द्रियार्थो यः स प्रीतिजननोऽधिकम्|

स्त्रीषु प्रीतिर्विशेषेण स्त्रीष्वपत्यं प्रतिष्ठितम्||६||

धर्मार्थौ स्त्रीषु लक्ष्मीश्च स्त्रीषु लोकाः प्रतिष्ठिताः|

सुरूपा यौवनस्था या लक्षणैर्या विभूषिता||७||

या वश्या शिक्षिता या च सा स्त्री वृष्यतमा मता|

vājīkaraṇamanvicchēt puruṣō nityamātmavān|

tadāyattau hi dharmārthau prītiśca yaśa ēva ca||3||

putrasyāyatanaṁ hyētadguṇāścaitē sutāśrayāḥ|

vājīkaraṇamagryaṁ ca kṣētraṁ strī yā praharṣiṇī||4||

iṣṭā hyōkaikaśō'pyarthā paraṁ prītikarā smr̥tāḥ|

kiṁ punaḥ strīśarīrē yē saṅghātēna pratiṣṭhitāḥ||5||

(saṅghātō hīndriyārthānāṁ strīṣu nānyatra vidyatē)|

stryāśrayō hīndriyārthō yaḥ sa prītijananō'dhikam|

strīṣu prītirviśēṣēṇa strīṣvapatyaṁ pratiṣṭhitam||6||

dharmārthau strīṣu lakṣmīśca strīṣu lōkāḥ pratiṣṭhitāḥ|

surūpā yauvanasthā yā lakṣaṇairyā vibhūṣitā||7||

yā vaśyā śikṣitā yā ca sā strī vr̥ṣyatamā matā|8|

vAjIkaraNamanvicchet puruSho nityamAtmavAn|

tadAyattau hi dharmArthau prItishca yasha eva ca||3||

putrasyAyatanaM hyetadguNAshcaite sutAshrayAH|

vAjIkaraNamagryaM ca kShetraM strI yA praharShiNI||4||

iShTA hyokaikasho~apyarthA paraM prItikarA smRutAH|

kiM punaH strIsharIre ye sa~gghAtena pratiShThitAH||5||

(sa~gghAto hIndriyArthAnAM strIShu nAnyatra vidyate)|

stryAshrayo hIndriyArtho yaH sa prItijanano~adhikam|

strIShu prItirvisheSheNa strIShvapatyaM pratiShThitam||6||

dharmArthau strIShu lakShmIshca strIShu lokAH pratiShThitAH|

surUpA yauvanasthA yA lakShaNairyA vibhUShitA||7||

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.

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

नानाभक्त्या तु लोकस्य दैवयोगाच्च योषिताम्||८||

तं तं प्राप्य विवर्धन्ते नरं रूपादयो गुणाः|

वयोरूपवचोहावैर्या यस्य परमाङ्गना||९||

प्रविशत्याशु हृदयं दैवाद्वा कर्मणोऽपि वा|

हृदयोत्सवरूपा या या समानमनःशया||१०||

समानसत्त्वा या वश्या या यस्य प्रीयते प्रियैः|

या पाशभूता सर्वेषामिन्द्रियाणां परैर्गुणैः||११||

यया वियुक्तो निस्त्रीकमरतिर्मन्यते जगत्|

यस्या ऋते शरीरं ना धत्ते शून्यमिवेन्द्रियैः||१२||

शोकोद्वेगारतिभयैर्यां दृष्ट्वा नाभिभूयते|

याति यां प्राप्य विस्रम्भं दृष्ट्वा हृष्यत्यतीव याम्||१३||

अपूर्वामिव यां याति नित्यं हर्षातिवेगतः|

गत्वा गत्वाऽपि बहुशो यां तृप्तिं नैव गच्छति||१४||

सा स्त्री वृष्यतमा तस्य नानाभावा हि मानवाः|

अतुल्यगोत्रां वृष्यां च प्रहृष्टां निरुपद्रवाम्||१५||

शुद्धस्नातां व्रजेन्नारीमपत्यार्थी निरामयः|

nānābhaktyā tu lōkasya daivayōgācca yōṣitām||8||

taṁ taṁ prāpya vivardhantē naraṁ rūpādayō guṇāḥ|

vayōrūpavacōhāvairyā yasya paramāṅganā||9||

praviśatyāśu hr̥dayaṁ daivādvā karmaṇō'pi vā|

hr̥dayōtsavarūpā yā yā samānamanaḥśayā||10||

samānasattvā yā vaśyā yā yasya prīyatē priyaiḥ|

yā pāśabhūtā sarvēṣāmindriyāṇāṁ parairguṇaiḥ||11||

yayā viyuktō nistrīkamaratirmanyatē jagat|

yasyā r̥tē śarīraṁ nā dhattē śūnyamivēndriyaiḥ||12||

śōkōdvēgāratibhayairyāṁ dr̥ṣṭvā nābhibhūyatē|

yāti yāṁ prāpya visrambhaṁ dr̥ṣṭvā hr̥ṣyatyatīva yām||13||

apūrvāmiva yāṁ yāti nityaṁ harṣātivēgataḥ|

gatvā gatvā'pi bahuśō yāṁ tr̥ptiṁ naiva gacchati||14||

sā strī vr̥ṣyatamā tasya nānābhāvā hi mānavāḥ|

atulyagōtrāṁ vr̥ṣyāṁ ca prahr̥ṣṭāṁ nirupadravām||15||

śuddhasnātāṁ vrajēnnārīmapatyārthī nirāmayaḥ|

nAnAbhaktyA tu lokasya daivayogAcca yoShitAm||8||

taM taM prApya vivardhante naraM rUpAdayo guNAH|

vayorUpavacohAvairyA yasya paramA~gganA||9||

pravishatyAshu hRudayaM daivAdvA karmaNo~api vA|

hRudayotsavarUpA yA yA samAnamanaHshayA||10||

samAnasattvA yA vashyA yA yasya prIyate priyaiH|

yA pAshabhUtA sarveShAmindriyANAM parairguNaiH||11||

yayA viyukto nistrIkamaratirmanyate jagat|

yasyA Rute sharIraM nA dhatte shUnyamivendriyaiH||12||

shokodvegAratibhayairyAM dRuShTvA nAbhibhUyate|

yAti yAM prApya visrambhaM dRuShTvA hRuShyatyatIva yAm||13||

apUrvAmiva yAM yAti nityaM harShAtivegataH|

gatvA gatvA~api bahusho yAM tRuptiM naiva gacchati||14||

sA strI vRuShyatamA tasya nAnAbhAvA hi mAnavAH|

atulyagotrAM vRuShyAM ca prahRuShTAM nirupadravAm||15||

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, does not 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 does not 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.

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]

Disregard of childless person and benefits of vajikarana

अच्छायश्चैकशाखश्च निष्फलश्च यथा द्रुमः||१६||

अनिष्टगन्धश्चैकश्च निरपत्यस्तथा नरः|

चित्रदीपः सरः शुष्कमधातुर्धातुसन्निभः||१७||

निष्प्रजस्तृणपूलीति मन्तव्यः पुरुषाकृतिः|

अप्रतिष्ठश्च नग्नश्च शून्यश्चैकेन्द्रियश्च ना||१८||

मन्तव्यो निष्क्रियश्चैव यस्यापत्यं न विद्यते|

बहुमूर्तिर्बहुमुखो बहुव्यूहो बहुक्रियः||१९||

बहुचक्षुर्बहुज्ञानो बह्वात्मा च बहुप्रजः|

मङ्गल्येऽयं प्रशस्योऽयं धन्योऽयं वीर्यवानयम्||२०||

बहुशाखोऽयमिति च स्तूयते ना बहुप्रजः|

प्रीतिर्बलं सुखं वृत्तिर्विस्तारो विपुलं कुलम्||२१||

यशो लोकाः सुखोदर्कास्तुष्टिश्चापत्यसंश्रिताः|

तस्मादपत्यमन्विच्छन् गुणांश्चापत्यसंश्रितान्||२२||

वाजीकरणनित्यः स्यादिच्छन् कामसुखानि च|

उपभोगसुखान् सिद्धान् वीर्यापत्यविवर्धनान्||२३||

वाजीकरणसंयोगान् प्रवक्ष्याम्यत उत्तरम्|

acchāyaścaikaśākhaśca niṣphalaśca yathā drumaḥ||16||

aniṣṭagandhaścaikaśca nirapatyastathā naraḥ|

citradīpaḥ saraḥ śuṣkamadhāturdhātusannibhaḥ||17||

niṣprajastr̥ṇapūlīti mantavyaḥ puruṣākr̥tiḥ|

apratiṣṭhaśca nagnaśca śūnyaścaikēndriyaśca nā||18||

mantavyō niṣkriyaścaiva yasyāpatyaṁ na vidyatē|

bahumūrtirbahumukhō bahuvyūhō bahukriyaḥ||19||

bahucakṣurbahujñānō bahvātmā ca bahuprajaḥ|

maṅgalyē'yaṁ praśasyō'yaṁ dhanyō'yaṁ vīryavānayam||20||

bahuśākhō'yamiti ca stūyatē nā bahuprajaḥ|

prītirbalaṁ sukhaṁ vr̥ttirvistārō vipulaṁ kulam||21||

yaśō lōkāḥ sukhōdarkāstuṣṭiścāpatyasaṁśritāḥ|

tasmādapatyamanvicchan guṇāṁścāpatyasaṁśritān||22||

vājīkaraṇanityaḥ syādicchan kāmasukhāni ca|

upabhōgasukhān siddhān vīryāpatyavivardhanān||23||

vājīkaraṇasaṁyōgān pravakṣyāmyata uttaram|

acchAyashcaikashAkhashca niShphalashca yathA drumaH||16||

aniShTagandhashcaikashca nirapatyastathA naraH|

citradIpaH saraH shuShkamadhAturdhAtusannibhaH||17||

niShprajastRuNapUlIti mantavyaH puruShAkRutiH|

apratiShThashca nagnashca shUnyashcaikendriyashca nA||18||

mantavyo niShkriyashcaiva yasyApatyaM na vidyate|

bahumUrtirbahumukho bahuvyUho bahukriyaH||19||

bahucakShurbahuj~jAno bahvAtmA ca bahuprajaH|

ma~ggalye~ayaM prashasyo~ayaM dhanyo~ayaM vIryavAnayam||20||

bahushAkho~ayamiti ca stUyate nA bahuprajaH|

prItirbalaM sukhaM vRuttirvistAro vipulaM kulam||21||

yasho lokAH sukhodarkAstuShTishcApatyasaMshritAH|

tasmAdapatyamanvicchan guNAMshcApatyasaMshritAn||22||

vAjIkaraNanityaH syAdicchan kAmasukhAni ca|

upabhogasukhAn siddhAn vIryApatyavivardhanAn||23||

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.

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]

Brimhani Gutika

शरमूलेक्षुमूलानि काण्डेक्षुः सेक्षुवालिका||२४||

शतावरी पयस्या च विदारी कण्टकारिका|

जीवन्ती जीवको मेदा वीरा चर्षभको बला||२५||

ऋद्धिर्गोक्षुरकं रास्ना सात्मगुप्ता पुनर्नवा|

एषां त्रिपलिकान् भागान् माषाणामाढकं नवम्||२६||

विपाचयेज्जलद्रोणे चतुर्भागं च शेषयेत्|

तत्र पेष्याणि मधुकं द्राक्षा फल्गूनि पिप्पली||२७||

आत्मगुप्ता मधुकानि खर्जूराणि शतावरी|

विदार्यामलकेक्षूणां रसस्य च पृथक् पृथक्||२८||

सर्पिषश्चाढकं दद्यात् क्षीरद्रोणं च तद्भिषक्|

साधयेद्घृतशेषं च सुपूतं योजयेत् पुनः||२९||

शर्करायास्तुगाक्षीर्याश्चूर्णैः प्रस्थोन्मितैः पृथक्|

पलैश्चतुर्भिर्मागध्याः पलेन मरिचस्य च||३०||

त्वगेलाकेशराणां च चूर्णैरर्धपलोन्मितैः|

मधुनः कुडवाभ्यां च द्वाभ्यां तत्कारयेद्भिषक्||३१||

पलिका गुलिकास्त्यानास्ता यथाग्नि प्रयोजयेत्|

एष वृष्यः परं योगो बृंहणो बलवर्धनः||३२||

अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|३३|

(इति बृंहणीगुटिका)

śaramūlēkṣumūlāni kāṇḍēkṣuḥ sēkṣuvālikā||24||

śatāvarī payasyā ca vidārī kaṇṭakārikā|

jīvantī jīvakō mēdā vīrā carṣabhakō balā||25||

r̥ddhirgōkṣurakaṁ rāsnā sātmaguptā punarnavā|

ēṣāṁ tripalikān bhāgān [3] māṣāṇāmāḍhakaṁ navam||26||

vipācayējjaladrōṇē caturbhāgaṁ ca śēṣayēt|

tatra pēṣyāṇi madhukaṁ drākṣā phalgūni pippalī||27||

ātmaguptā madhukāni kharjūrāṇi śatāvarī|

vidāryāmalakēkṣūṇāṁ rasasya ca pr̥thak pr̥thak||28||

sarpiṣaścāḍhakaṁ dadyāt kṣīradrōṇaṁ ca tadbhiṣak|

sādhayēdghr̥taśēṣaṁ ca supūtaṁ yōjayēt punaḥ||29||

śarkarāyāstugākṣīryāścūrṇaiḥ prasthōnmitaiḥ pr̥thak|

palaiścaturbhirmāgadhyāḥ palēna maricasya ca||30||

tvagēlākēśarāṇāṁ ca cūrṇairardhapalōnmitaiḥ|

madhunaḥ kuḍavābhyāṁ ca dvābhyāṁ tatkārayēdbhiṣak||31||

palikā gulikāstyānāstā [4] yathāgni prayōjayēt|

ēṣa vr̥ṣyaḥ paraṁ yōgō br̥ṁhaṇō balavardhanaḥ||32||

anēnāśva ivōdīrṇō balī liṅgaṁ samarpayēt|33|

(iti br̥ṁhaṇīguṭikā)

sharamUlekShumUlAni kANDekShuH sekShuvAlikA||24||

shatAvarI payasyA ca vidArI kaNTakArikA|

jIvantI jIvako medA vIrA carShabhako balA||25||

RuddhirgokShurakaM rAsnA sAtmaguptA punarnavA|

eShAM tripalikAn bhAgAn [3] mAShANAmADhakaM navam||26||

vipAcayejjaladroNe caturbhAgaM ca sheShayet|

tatra peShyANi madhukaM drAkShA phalgUni pippalI||27||

AtmaguptA madhukAni kharjUrANi shatAvarI|

vidAryAmalakekShUNAM rasasya ca pRuthak pRuthak||28||

sarpiShashcADhakaM dadyAt kShIradroNaM ca tadbhiShak|

sAdhayedghRutasheShaM ca supUtaM yojayet punaH||29||

sharkarAyAstugAkShIryAshcUrNaiH prasthonmitaiH pRuthak|

palaishcaturbhirmAgadhyAH palena maricasya ca||30||

tvagelAkesharANAM ca cUrNairardhapalonmitaiH|

madhunaH kuDavAbhyAM ca dvAbhyAM tatkArayedbhiShak||31||

palikA gulikAstyAnAstA [4] yathAgni prayojayet|

eSha vRuShyaH paraM yogo bRuMhaNo balavardhanaH||32||

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, vidari, kantakari, 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, madhuka, kharhura, shatavari, vidari, amalaki 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, four palas of pippali, one pala of maricha, half 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 vigor in sexual intercourse. (Formulation: Brimhani Ghutika) [24-32]

Vajikarana Ghritam

माषाणामात्मगुप्ताया बीजानामाढकं नवम्||३३||

जीवकर्षभकौ वीरां मेदामृद्धिं शतावरीम्|

मधुकं चाश्वगन्धां च साध्येत् कुडवोन्मिताम्||३४||

रसे तस्मिन् घृतप्रस्थं गव्यं दशगुणं पयः|

विदारीणां रसप्रस्थं प्रस्थमिक्षुरसस्य च||३५||

दत्त्वा मृद्वग्निना साध्यं सिद्धं सर्पिर्निधापयेत्|

शर्करायास्तुगाक्षीर्याः क्षौद्रस्य च पृथक् पृथक्||३६||

भागांश्चतुष्पलांस्तत्र पिप्पल्याश्चावपेत् पलम्|

पलं पूर्वमतो लीढ्वा ततोऽन्नमुपयोजयेत्||३७||

य इच्छेदक्षयं शुक्रं शेफसश्चोत्तमं बलम्|३८|

(इति वाजीकरणं घृतम्)

māṣāṇāmātmaguptāyā bījānāmāḍhakaṁ navam||33||

jīvakarṣabhakau vīrāṁ mēdāmr̥ddhiṁ śatāvarīm|

madhukaṁ cāśvagandhāṁ ca sādhyēt kuḍavōnmitām||34||

rasē tasmin ghr̥taprasthaṁ gavyaṁ daśaguṇaṁ payaḥ|

vidārīṇāṁ rasaprasthaṁ prasthamikṣurasasya ca||35||

dattvā mr̥dvagninā sādhyaṁ siddhaṁ sarpirnidhāpayēt|

śarkarāyāstugākṣīryāḥ kṣaudrasya ca pr̥thak pr̥thak||36||

bhāgāṁścatuṣpalāṁstatra pippalyāścāvapēt palam|

palaṁ pūrvamatō līḍhvā tatō'nnamupayōjayēt||37||

ya icchēdakṣayaṁ śukraṁ śēphasaścōttamaṁ balam|38|

(iti vājīkaraṇaṁ ghr̥tam)

mAShANAmAtmaguptAyA bIjAnAmADhakaM navam||33||

jIvakarShabhakau vIrAM medAmRuddhiM shatAvarIm|

madhukaM cAshvagandhAM ca sAdhyet kuDavonmitAm||34||

rase tasmin ghRutaprasthaM gavyaM dashaguNaM payaH|

vidArINAM rasaprasthaM prasthamikShurasasya ca||35||

dattvA mRudvagninA sAdhyaM siddhaM sarpirnidhApayet|

sharkarAyAstugAkShIryAH kShaudrasya ca pRuthak pRuthak||36||

bhAgAMshcatuShpalAMstatra pippalyAshcAvapet palam|

palaM pUrvamato lIDhvA tato~annamupayojayet||37||

ya icchedakShayaM shukraM shephasashcottamaM balam|38|

(iti vAjIkaraNaM ghRutam)

Decoction of one adhaka each of freshly collected masha, seeds of atmagupta, jeevaka, rishbhaka, veera, meda, riddhi, shatavari, madhuka and ashwagandha should be prepared and one prastha of cow’s ghee, ten prastha of milk, one prastha of each of juice of vidari 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

शर्करा माषविदलास्तुगाक्षीरी पयो घृतम्||३८||

गोधूमचूर्णषष्ठानि सर्पिष्युत्कारिकां पचेत्|

तां नातिपक्वां मृदितां कौक्कुटे मधुरे रसे||३९||

सुगन्धे प्रक्षिपेदुष्णे यथा सान्द्रीभवेद्रसः|

एष पिण्डरसो वृष्यः पौष्टिको बलवर्धनः||४०||

अनेनाश्व इवोदीर्णो बली लिङ्गं समर्पयेत्|

शिखितित्तिरिहंसानामेवं पिण्डरसो मतः|

बलवर्णस्वरकरः पुमांस्तेन वृषायते||४१||

(इति वाजीकरणपिण्डरसाः [२] )

śarkarā māṣavidalāstugākṣīrī payō ghr̥tam||38||

gōdhūmacūrṇaṣaṣṭhāni sarpiṣyutkārikāṁ pacēt|

tāṁ nātipakvāṁ mr̥ditāṁ kaukkuṭē madhurē rasē||39||

sugandhē prakṣipēduṣṇē yathā sāndrībhavēdrasaḥ|

ēṣa piṇḍarasō vr̥ṣyaḥ pauṣṭikō balavardhanaḥ||40||

anēnāśva ivōdīrṇō balī [1] liṅgaṁ samarpayēt|

śikhitittirihaṁsānāmēvaṁ piṇḍarasō mataḥ|

balavarṇasvarakaraḥ pumāṁstēna vr̥ṣāyatē||41||

(iti vājīkaraṇapiṇḍarasāḥ [2] )

sharkarA mAShavidalAstugAkShIrI payo ghRutam||38||

godhUmacUrNaShaShThAni sarpiShyutkArikAM pacet|

tAM nAtipakvAM mRuditAM kaukkuTe madhure rase||39||

sugandhe prakShipeduShNe yathA sAndrIbhavedrasaH|

eSha piNDaraso vRuShyaH pauShTiko balavardhanaH||40||

anenAshva ivodIrNo balI [1] li~ggaM samarpayet|

shikhitittirihaMsAnAmevaM piNDaraso mataH|

balavarNasvarakaraH pumAMstena vRuShAyate||41||

(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 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]

Various other formulations

घृतं माषान् सबस्ताण्डान् साधयेन्माहिषे रसे|

भर्जयेत्तं रसं पूतं फलाम्लं नवसर्पिषि||४२||

ईषत्सलवणं युक्तं धान्यजीरकनागरैः|

एष वृष्यश्च बल्यश्च बृंहणश्च रसोत्तमः||४३||

(इति वृष्यमाहिषरसः)

चटकांस्तित्तिरिरसे तित्तिरीन् कौक्कुटे रसे|

कुक्कुटान् बार्हिणरसे हांसे बार्हिणमेव च||४४||

नवसर्पिषि सन्तप्तान् फलाम्लान् कारयेद्रसान्|

मधुरान् वा यथासात्म्यं गन्धाढ्यान् बलवर्धनान्||४५||

(इत्यन्ये वृष्यरसाः)

तृप्तिं चटकमांसानां गत्वा योऽनुपिबेत् पयः|

न तस्य लिङ्गशैथिल्यं स्यान्न शुक्रक्षयो निशि||४६||

(इति वृष्यमांसम्)

माषयूषेण यो भुक्त्वा घृताढ्यं षष्टिकौदनम्|

पयः पिबति रात्रिं स कृत्स्नां जागर्ति वेगवान्||४७||

(इति वृष्यमाषयोगः)

न ना स्वपिति रात्रिषु नित्यस्तब्धेन शेफसा|

तृप्तः कुक्कुटमांसाना भृष्टानां नक्ररेतसि||४८||

(इति वृष्यः कुक्कुटमांसप्रयोगः)

निःस्राव्य मत्स्याण्डरसं भृष्टं सर्पिषि भक्षयेत्|

हंसबर्हिणदक्षाणामेवमण्डानि भक्षयेत्||४९||

(इति वृष्योऽण्डरसः)

ghr̥taṁ māṣān sabastāṇḍān sādhayēnmāhiṣē rasē|

bharjayēttaṁ rasaṁ pūtaṁ phalāmlaṁ navasarpiṣi||42||

īṣatsalavaṇaṁ yuktaṁ dhānyajīrakanāgaraiḥ|

ēṣa vr̥ṣyaśca balyaśca br̥ṁhaṇaśca rasōttamaḥ||43||

(iti vr̥ṣyamāhiṣarasaḥ)

caṭakāṁstittirirasē tittirīn kaukkuṭē rasē|

kukkuṭān bārhiṇarasē hāṁsē bārhiṇamēva ca||44||

navasarpiṣi santaptān phalāmlān kārayēdrasān|

madhurān vā yathāsātmyaṁ gandhāḍhyān balavardhanān||45||

(ityanyē vr̥ṣyarasāḥ)

tr̥ptiṁ caṭakamāṁsānāṁ gatvā yō'nupibēt payaḥ|

na tasya liṅgaśaithilyaṁ syānna śukrakṣayō niśi||46||

(iti vr̥ṣyamāṁsam)

māṣayūṣēṇa yō bhuktvā ghr̥tāḍhyaṁ ṣaṣṭikaudanam|

payaḥ pibati rātriṁ sa kr̥tsnāṁ jāgarti vēgavān||47||

(iti vr̥ṣyamāṣayōgaḥ)

na nā svapiti rātriṣu nityastabdhēna [1] śēphasā|

tr̥ptaḥ kukkuṭamāṁsānā bhr̥ṣṭānāṁ nakrarētasi||48||

(iti vr̥ṣyaḥ kukkuṭamāṁsaprayōgaḥ)

niḥsrāvya matsyāṇḍarasaṁ bhr̥ṣṭaṁ sarpiṣi bhakṣayēt|

haṁsabarhiṇadakṣāṇāmēvamaṇḍāni bhakṣayēt||49||

(iti vr̥ṣyō'ṇḍarasaḥ)

ghRutaM mAShAn sabastANDAn sAdhayenmAhiShe rase|

bharjayettaM rasaM pUtaM phalAmlaM navasarpiShi||42||

IShatsalavaNaM yuktaM dhAnyajIrakanAgaraiH|

eSha vRuShyashca balyashca bRuMhaNashca rasottamaH||43||

(iti vRuShyamAhiSharasaH)

caTakAMstittirirase tittirIn kaukkuTe rase|

kukkuTAn bArhiNarase hAMse bArhiNameva ca||44||

navasarpiShi santaptAn phalAmlAn kArayedrasAn|

madhurAn vA yathAsAtmyaM gandhADhyAn balavardhanAn||45||

(ityanye vRuShyarasAH)

tRuptiM caTakamAMsAnAM gatvA yo~anupibet payaH|

na tasya li~ggashaithilyaM syAnna shukrakShayo nishi||46||

(iti vRuShyamAMsam)

mAShayUSheNa yo bhuktvA ghRutADhyaM ShaShTikaudanam|

payaH pibati rAtriM sa kRutsnAM jAgarti vegavAn||47||

(iti vRuShyamAShayogaH)

na nA svapiti rAtriShu nityastabdhena [1] shephasA|

tRuptaH kukkuTamAMsAnA bhRuShTAnAM nakraretasi||48||

(iti vRuShyaH kukkuTamAMsaprayogaH)

niHsrAvya matsyANDarasaM bhRuShTaM sarpiShi bhakShayet|

haMsabarhiNadakShANAmevamaNDAni bhakShayet||49||

(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 chicken, or chicken 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 habituation 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 chicken, 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 chicken should be taken. (Formulation : Vrishya Anda Rasa)[42-49]

भवतश्चात्र-

स्रोतःसु शुद्धेष्वमले शरीरे वृष्यं यदा ना मितमत्ति काले|

वृषायते तेन परं मनुष्यस्तद्बृंहणं चैव बलप्रदं च||५०||

तस्मात् पुरा शोधनमेव कार्यं बलानुरूपं न हि वृष्ययोगाः|

सिध्यन्ति देहे मलिने प्रयुक्ताः क्लिष्टे यथा वाससि रागयोगाः||५१||

bhavataścātra-

srōtaḥsu śuddhēṣvamalē śarīrē vr̥ṣyaṁ yadā nā mitamatti kālē|

vr̥ṣāyatē tēna paraṁ manuṣyastadbr̥ṁhaṇaṁ caiva balapradaṁ ca||50||

tasmāt purā śōdhanamēva kāryaṁ balānurūpaṁ na hi vr̥ṣyayōgāḥ|

sidhyanti dēhē malinē prayuktāḥ kliṣṭē yathā vāsasi rāgayōgāḥ||51||

bhavatashcAtra-

srotaHsu shuddheShvamale sharIre vRuShyaM yadA nA mitamatti kAle|

vRuShAyate tena paraM manuShyastadbRuMhaNaM caiva balapradaM ca||50||

tasmAt purA shodhanameva kAryaM balAnurUpaM na hi vRuShyayogAH|

sidhyanti dehe maline prayuktAH kliShTe yathA vAsasi rAgayogAH||51||

Here are the two verses-

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 does not get properly colored, similarly in an uncleaned body, the aphrodisiac recipes do not produce the desired effects. [50-51]

Summary

तत्र श्लोकौ-

वाजीकरणसामर्थ्यं क्षेत्रं स्त्री यस्य चैव या|

ये दोषा निरपत्यानां गुणाः पुत्रवतां च ये||५२||

दश पञ्च च संयोगा वीर्यापत्यविवर्धनाः|

उक्तास्ते शरमूलीये पादे पुष्टिबलप्रदाः||५३||

tatra ślōkau-

vājīkaraṇasāmarthyaṁ kṣētraṁ strī yasya caiva yā|

yē dōṣā nirapatyānāṁ guṇāḥ putravatāṁ ca yē||52||

daśa pañca ca saṁyōgā vīryāpatyavivardhanāḥ|

uktāstē śaramūlīyē pādē puṣṭibalapradāḥ||53||

tatra shlokau-

vAjIkaraNasAmarthyaM kShetraM strI yasya caiva yA|

ye doShA nirapatyAnAM guNAH putravatAM ca ye||52||

dasha pa~jca ca saMyogA vIryApatyavivardhanAH|

uktAste sharamUlIye pAde puShTibalapradAH||53||

Here are the two recapitulatory verses-

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 fifteen preparations for increasing the semen, progeny and providing nourishment and strength have been described. [52-53]

II-Asikta Ksheerika Vajikarana pada

अथात आसिक्तक्षीरिकं वाजीकरणपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athāta āsiktakṣīrikaṁ vājīkaraṇapādaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAta AsiktakShIrikaM vAjIkaraNapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now we shall expound the second quarter entitled Asiktakshirika on the virilification. Thus said Lord Atreya. [1-2]

Apatyakari Shashtikadi Gutika

आसिक्तक्षीरमापूर्णमशुष्कं शुद्धषष्टिकम्|

उदूखले समापोथ्य पीडयेत् क्षीरमर्दितम्||३||

गृहीत्वा तं रसं पूतं गव्येन पयसा सह|

बीजानामात्मगुप्ताया धान्यमाषरसेन च||४||

बलायाः शूर्पपर्ण्योश्च जीवन्त्या जीवकस्य च [२] |

ऋद्ध्यर्षभककाकोलीश्वदंष्ट्रामधुकस्य च||५||

शतावर्या विदार्याश्च द्राक्षाखर्जूरयोरपि|

संयुक्तं मात्रया वैद्यः साधयेत्तत्र चावपेत्||६||

तुगाक्षीर्याः समाषाणां शालीनां षष्टिकस्य च|

गोधूमानां च चूर्णानि यैः स सान्द्रीभवेद्रसः||७||

सान्द्रीभूतं च कुर्यात् प्रभूतमधुशर्करम्|

गुलि(टि)का बदरैस्तुल्यास्ताश्च सर्पिषि भर्जयेत्||८||

ता यथाग्नि प्रयुञ्जानः क्षीरमांसरसाशनः|

पश्यत्यपत्यं विपुलं वृद्धोऽप्यात्मजमक्षयम्||९||

(इत्यपत्यकरी षष्टिकादिगुटिका)

āsiktakṣīramāpūrṇamaśuṣkaṁ śuddhaṣaṣṭikam|

udūkhalē samāpōthya pīḍayēt kṣīramarditam||3||

gr̥hītvā taṁ rasaṁ pūtaṁ gavyēna payasā saha|

bījānāmātmaguptāyā dhānyamāṣarasēna ca||4||

balāyāḥ śūrpaparṇyōśca jīvantyā jīvakasya ca [2] |

r̥ddhyarṣabhakakākōlīśvadaṁṣṭrāmadhukasya ca||5||

śatāvaryā vidāryāśca drākṣākharjūrayōrapi|

saṁyuktaṁ mātrayā vaidyaḥ sādhayēttatra cāvapēt||6||

tugākṣīryāḥ samāṣāṇāṁ śālīnāṁ ṣaṣṭikasya ca|

gōdhūmānāṁ ca cūrṇāni yaiḥ sa sāndrībhavēdrasaḥ||7||

sāndrībhūtaṁ ca kuryāt prabhūtamadhuśarkaram|

guli(ṭi)kā badaraistulyāstāśca sarpiṣi bharjayēt||8||

tā yathāgni prayuñjānaḥ kṣīramāṁsarasāśanaḥ|

paśyatyapatyaṁ vipulaṁ vr̥ddhō'pyātmajamakṣayam||9||

(ityapatyakarī ṣaṣṭikādiguṭikā)

AsiktakShIramApUrNamashuShkaM shuddhaShaShTikam|

udUkhale samApothya pIDayet kShIramarditam||3||

gRuhItvA taM rasaM pUtaM gavyena payasA saha|

bIjAnAmAtmaguptAyA dhAnyamASharasena ca||4||

balAyAH shUrpaparNyoshca jIvantyA jIvakasya ca [2] |

RuddhyarShabhakakAkolIshvadaMShTrAmadhukasya ca||5||

shatAvaryA vidAryAshca drAkShAkharjUrayorapi|

saMyuktaM mAtrayA vaidyaH sAdhayettatra cAvapet||6||

tugAkShIryAH samAShANAM shAlInAM ShaShTikasya ca|

godhUmAnAM ca cUrNAni yaiH sa sAndrIbhavedrasaH||7||

sAndrIbhUtaM ca kuryAt prabhUtamadhusharkaram|

guli(Ti)kA badaraistulyAstAshca sarpiShi bharjayet||8||

tA yathAgni prayu~jjAnaH kShIramAMsarasAshanaH|

pashyatyapatyaM vipulaM vRuddho~apyAtmajamakShayam||9||

(ityapatyakarI ShaShTikAdiguTikA)

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, jeevanti, jeevaka, 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

चटकानां सहंसानां दक्षाणां शिखिनां तथा|

शिशुमारस्य नक्रस्य भिषक् शुक्राणि संहरेत्||१०||

गव्यं सर्पिर्वराहस्य कुलिङ्गस्य वसामपि|

षष्टिकानां च चूर्णानि चूर्णं गोधूमकस्य च||११||

एभिः पूपलिकाः कार्याः शष्कुल्यो वर्तिकास्तथा|

पूपा धानाश्च विविधा भक्ष्याश्चान्ये पृथग्विधाः||१२||

एषां प्रयोगाद्भक्ष्याणां स्तब्धेनापूर्णरेतसा|

शेफसा वाजिवद्याति यावदिच्छं स्त्रियो नरः||१३||

(इति वृष्यपूपलिकादियोगाः)

caṭakānāṁ sahaṁsānāṁ dakṣāṇāṁ śikhināṁ tathā|

śiśumārasya nakrasya bhiṣak śukrāṇi saṁharēt||10||

gavyaṁ sarpirvarāhasya kuliṅgasya vasāmapi|

ṣaṣṭikānāṁ ca cūrṇāni cūrṇaṁ gōdhūmakasya [3] ca||11||

ēbhiḥ pūpalikāḥ kāryāḥ śaṣkulyō vartikāstathā|

pūpā dhānāśca vividhā bhakṣyāścānyē pr̥thagvidhāḥ||12||

ēṣāṁ prayōgādbhakṣyāṇāṁ stabdhēnāpūrṇarētasā|

śēphasā vājivadyāti yāvadicchaṁ striyō naraḥ||13||

(iti vr̥ṣyapūpalikādiyōgāḥ)

caTakAnAM sahaMsAnAM dakShANAM shikhinAM tathA|

shishumArasya nakrasya bhiShak shukrANi saMharet||10||

gavyaM sarpirvarAhasya kuli~ggasya vasAmapi|

ShaShTikAnAM ca cUrNAni cUrNaM godhUmakasya [3] ca||11||

ebhiH pUpalikAH kAryAH shaShkulyo vartikAstathA|

pUpA dhAnAshca vividhA bhakShyAshcAnye pRuthagvidhAH||12||

eShAM prayogAdbhakShyANAM stabdhenApUrNaretasA|

shephasA vAjivadyAti yAvadicchaM striyo naraH||13||

(iti vRuShyapUpalikAdiyogAH)

The physician should collect semen of the sparrow, swan, chicken, peacock, estruant crocodile, and the nekoo crocodile. He should also collect cow’s ghee, boar fat and sparrow fat, the flour of the shashtika rice and of wheat. With these drugs, pupalika, shashkuli, vartika, pupa, dhana, 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]

Apatyakara Swarasa

आत्मगुप्ताफलं माषान् खर्जूराणि शतावरीम्|

शृङ्गाटकानि मृद्वीकां साधयेत् प्रसृतोन्मितम्||१४||

क्षीरप्रस्थं जलप्रस्थमेतत् प्रस्थावशेषितम्|

शुद्धेन वाससा पूतं योजयेत् प्रसृतैस्त्रिभिः||१५||

शर्करायास्तुगाक्षीर्याः सर्पिषोऽभिनवस्य च|

तत् पाययेत सक्षौद्रं षष्टिकान्नं च भोजयेत्||१६||

जरापरीतोऽप्यबलो योगेनानेन विन्दति|

नरोऽपत्यं सुविपुलं युवेव च स हृष्यति||१७||

(इत्यपत्यकरः स्वरसः)

ātmaguptāphalaṁ māṣān kharjūrāṇi śatāvarīm|

śr̥ṅgāṭakāni mr̥dvīkāṁ sādhayēt prasr̥tōnmitam||14||

kṣīraprasthaṁ jalaprasthamētat prasthāvaśēṣitam|

śuddhēna vāsasā pūtaṁ yōjayēt prasr̥taistribhiḥ||15||

śarkarāyāstugākṣīryāḥ sarpiṣō'bhinavasya ca|

tat pāyayēta sakṣaudraṁ ṣaṣṭikānnaṁ ca bhōjayēt||16||

jarāparītō'pyabalō yōgēnānēna vindati|

narō'patyaṁ suvipulaṁ yuvēva ca sa hr̥ṣyati||17||

(ityapatyakaraḥ svarasaḥ)

AtmaguptAphalaM mAShAn kharjUrANi shatAvarIm|

shRu~ggATakAni mRudvIkAM sAdhayet prasRutonmitam||14||

kShIraprasthaM jalaprasthametat prasthAvasheShitam|

shuddhena vAsasA pUtaM yojayet prasRutaistribhiH||15||

sharkarAyAstugAkShIryAH sarpiSho~abhinavasya ca|

tat pAyayeta sakShaudraM ShaShTikAnnaM ca bhojayet||16||

jarAparIto~apyabalo yogenAnena vindati|

naro~apatyaM suvipulaM yuveva ca sa hRuShyati||17||

(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]

Vrishya Ksheera (milk)

खर्जूरीमस्तकं माषान् पयस्यां च शतावरीम्|

खर्जूराणि मधूकानि मृद्वीकामजडाफलम्||१८||

पलोन्मितानि मतिमान् [४] साधयेत् सलिलाढके|

तेन पादावशेषेण क्षीरप्रस्थं विपाचयेत्||१९||

क्षीरशेषेण तेनाद्याद् घृताढ्यं षष्टिकौदनम्|

सशर्करेण संयोग एष वृष्यः परं स्मृतः||२०||

(इति वृष्यक्षीरम्)

kharjūrīmastakaṁ māṣān payasyāṁ ca śatāvarīm|

kharjūrāṇi madhūkāni mr̥dvīkāmajaḍāphalam||18||

palōnmitāni matimān [4] sādhayēt salilāḍhakē|

tēna pādāvaśēṣēṇa kṣīraprasthaṁ vipācayēt||19||

kṣīraśēṣēṇa tēnādyād ghr̥tāḍhyaṁ ṣaṣṭikaudanam|

saśarkarēṇa saṁyōga ēṣa vr̥ṣyaḥ paraṁ smr̥taḥ||20||

(iti vr̥ṣyakṣīram)

kharjUrImastakaM mAShAn payasyAM ca shatAvarIm|

kharjUrANi madhUkAni mRudvIkAmajaDAphalam||18||

palonmitAni matimAn [4] sAdhayet salilADhake|

tena pAdAvasheSheNa kShIraprasthaM vipAcayet||19||

kShIrasheSheNa tenAdyAd ghRutADhyaM ShaShTikaudanam|

sasharkareNa saMyoga eSha vRuShyaH paraM smRutaH||20||

(iti vRuShyakShIram)

Take kharjuri mastaka, masha, payasya, shatavari, kharjura, madhuka, 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

जीवकर्षभकौ मेदां जीवन्तीं श्रावणीद्वयम्|

खर्जूरं मधुकं द्राक्षां पिप्पलीं विश्वभेषजम्||२१||

शृङ्गाटकं विदारीं च नवं सर्पिः पयो जलम्|

सिद्धं घृतावशेषं तच्छर्कराक्षौद्रपादिकम्||२२||

षष्टिकान्नेन संयुक्तमुपयोज्यं यथाबलम्|

वृष्यं बल्यं च वर्ण्यं च कण्ठ्यं बृंहणमुत्तमम्||२३||

(इति वृष्यघृतम्)

jīvakarṣabhakau mēdāṁ jīvantīṁ śrāvaṇīdvayam|

kharjūraṁ madhukaṁ drākṣāṁ pippalīṁ viśvabhēṣajam||21||

śr̥ṅgāṭakaṁ vidārīṁ ca navaṁ sarpiḥ payō jalam|

siddhaṁ ghr̥tāvaśēṣaṁ taccharkarākṣaudrapādikam||22||

ṣaṣṭikānnēna saṁyuktamupayōjyaṁ yathābalam|

vr̥ṣyaṁ balyaṁ ca varṇyaṁ ca kaṇṭhyaṁ br̥ṁhaṇamuttamam||23||

(iti vr̥ṣyaghr̥tam)

jIvakarShabhakau medAM jIvantIM shrAvaNIdvayam|

kharjUraM madhukaM drAkShAM pippalIM vishvabheShajam||21||

shRu~ggATakaM vidArIM ca navaM sarpiH payo jalam|

siddhaM ghRutAvasheShaM taccharkarAkShaudrapAdikam||22||

ShaShTikAnnena saMyuktamupayojyaM yathAbalam|

vRuShyaM balyaM ca varNyaM ca kaNThyaM bRuMhaNamuttamam||23||

(iti vRuShyaghRutam)

Jeevaka, rishbhaka, meda, jeevanti, both types of shravani, kharjura, madhuka, draksha, pippali, vishwabheshaja, shringataka, vidari, freshly collected ghee, milk and water should be boiled together till ghee remains and then it should be mixed with one fourth of its quantity of sugar and honey. Depending up on the digestive power, it should be taken along with shashtika type of rice. This is an excellent recipe to promote virility, strength, complexion, voice and nourishment. [21-23]

Vrishya Dadhisara (cream of curd)

दध्नः सरं शरच्चन्द्रसन्निभं दोषवर्जितम्|

शर्कराक्षौद्रमरिचैस्तुगाक्षीर्या च बुद्धिमान्||२४||

युक्त्या युक्तं ससूक्ष्मैलं नवे कुम्भे [५] शुचौ पटे|

मार्जितं प्रक्षिपेच्छीते घृताढ्ये षष्टिकौदने||२५||

पिबेन्मात्रां रसालायास्तं भुक्त्वा षष्टिकौदनम् [६] |

वर्णस्वरबलोपेतः पुमांस्तेन वृषायते||२६||

(वृष्यो दधिसरप्रयोगः)

dadhnaḥ saraṁ śaraccandrasannibhaṁ dōṣavarjitam|

śarkarākṣaudramaricaistugākṣīryā ca buddhimān||24||

yuktyā yuktaṁ sasūkṣmailaṁ navē kumbhē [5] śucau paṭē|

mārjitaṁ prakṣipēcchītē ghr̥tāḍhyē ṣaṣṭikaudanē||25||

pibēnmātrāṁ rasālāyāstaṁ bhuktvā ṣaṣṭikaudanam [6] |

varṇasvarabalōpētaḥ pumāṁstēna vr̥ṣāyatē||26||

(vr̥ṣyō dadhisaraprayōgaḥ)

dadhnaH saraM sharaccandrasannibhaM doShavarjitam|

sharkarAkShaudramaricaistugAkShIryA ca buddhimAn||24||

yuktyA yuktaM sasUkShmailaM nave kumbhe [5] shucau paTe|

mArjitaM prakShipecchIte ghRutADhye ShaShTikaudane||25||

pibenmAtrAM rasAlAyAstaM bhuktvA ShaShTikaudanam [6] |

varNasvarabalopetaH pumAMstena vRuShAyate||26||

(vRuShyo dadhisaraprayogaH)

The cream of curd which is white as the autumnal moon and free from impurities, should be added with sugar, honey, maricha and tugakshiri by a wise physician, and to this sukshma ela should be added in appropriate quantity and then after it should be strained through a clean piece of cloth into a new earthen jar. This should be added with shashtika type of rice mixed with liberal quantity of ghee. This rasala should be taken in appropriate quantity and after that shashtika type of rice should be taken. This recipe promotes the complexion, voice strength and the virility of the man. [24-26]

Vrishya Shashtika Odana (rice)

चन्द्रांशुकल्पं पयसा घृताढ्यं षष्टिकौदनम्|

शर्करामधुसंयुक्तं प्रयुञ्जानो वृषायते||२७||

(इति वृष्यः षष्टिकौदनप्रयोगः)

candrāṁśukalpaṁ payasā ghr̥tāḍhyaṁ ṣaṣṭikaudanam|

śarkarāmadhusaṁyuktaṁ prayuñjānō vr̥ṣāyatē||27||

(iti vr̥ṣyaḥ ṣaṣṭikaudanaprayōgaḥ)

candrAMshukalpaM payasA ghRutADhyaM ShaShTikaudanam|

sharkarAmadhusaMyuktaM prayu~jjAno vRuShAyate||27||

(iti vRuShyaH ShaShTikaudanaprayogaH)

One who takes the shashtika rice which is white like the rays of moon, along with milk and ghee in liberal quantity, sugar and honey, gets virilified. [27]

Vrishya Pupalika

तप्ते सर्पिषि नक्राण्डं ताम्रचूडाण्डमिश्रितम्|

युक्तं षष्टिकचूर्णेन सर्पिषाऽभिनवेन च||२८||

पक्त्वा पूपलिकाः खादेद्वारुणीमण्डपो नरः|

य इच्छेदश्ववद्गन्तुं प्रसेक्तुं गजवच्च यः||२९||

(इति वृष्यपूपलिकाः)

taptē sarpiṣi nakrāṇḍaṁ tāmracūḍāṇḍamiśritam|

yuktaṁ ṣaṣṭikacūrṇēna sarpiṣā'bhinavēna ca||28||

paktvā pūpalikāḥ khādēdvāruṇīmaṇḍapō naraḥ|

ya icchēdaśvavadgantuṁ prasēktuṁ gajavacca yaḥ||29||

(iti vr̥ṣyapūpalikāḥ)

tapte sarpiShi nakrANDaM tAmracUDANDamishritam|

yuktaM ShaShTikacUrNena sarpiShA~abhinavena ca||28||

paktvA pUpalikAH khAdedvAruNImaNDapo naraH|

ya icchedashvavadgantuM prasektuM gajavacca yaH||29||

(iti vRuShyapUpalikAH)

The eggs of the crocodile and 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 vigor of an elephant. [28-29]

Benefits

भवतश्चात्र-

एतैः प्रयोगैर्विधिवद्वपुष्मान् वीर्योपपन्नो [७] बलवर्णयुक्तः|

हर्षान्वितो वाजिवदष्टवर्षो भवेत् समर्थश्च वराङ्गनासु||३०||

यद्यच्च किञ्चिन्मनसः प्रियं स्याद्रम्या वनान्ताः पुलिनानि शैलाः|

इष्टाः स्त्रियो भूषणगन्धमाल्यं प्रिया वयस्याश्च तदत्र योग्यम् [८] ||३१||

bhavataścātra-

ētaiḥ prayōgairvidhivadvapuṣmān vīryōpapannō [7] balavarṇayuktaḥ|

harṣānvitō vājivadaṣṭavarṣō bhavēt samarthaśca varāṅganāsu||30||

yadyacca kiñcinmanasaḥ priyaṁ syādramyā vanāntāḥ pulināni śailāḥ|

iṣṭāḥ striyō bhūṣaṇagandhamālyaṁ priyā vayasyāśca tadatra yōgyam [8] ||31||

bhavatashcAtra-

etaiH prayogairvidhivadvapuShmAn vIryopapanno [7] balavarNayuktaH|

harShAnvito vAjivadaShTavarSho bhavet samarthashca varA~gganAsu||30||

yadyacca ki~jcinmanasaH priyaM syAdramyA vanAntAH pulinAni shailAH|

iShTAH striyo bhUShaNagandhamAlyaM priyA vayasyAshca tadatra yogyam [8] ||31||

Thus it is said:

By the systematic course of these recipes, man is endowed with adequate quantity of semen, strength and complexion and is capable of mating with the best of women with all the virility of a young horse of eight years of age. Whatever things gladden the heart, such as pleasant groves, ponds, hills, pleasing women, ornaments, perfumes, garlands and beloved friends and such other things which are liked by the man- all these acts as stimulating agents of virility. [30-31]

Summary

तत्र श्लोकः-

आसिक्तक्षीरिके पादे ये योगाः परिकीर्तिताः|

अष्टावपत्यकामैस्ते प्रयोज्याः पौरुषार्थिभिः||३२||

इत्यग्निवेशकृते तन्त्रे चरकप्रतिसंस्कृते चिकित्सास्थाने वाजीकरणाध्याये आसिक्तक्षीरिको नाम वाजीकरणपादो द्वितीयः||२||

tatra ślōkaḥ-

āsiktakṣīrikē pādē yē yōgāḥ parikīrtitāḥ|

aṣṭāvapatyakāmaistē prayōjyāḥ pauruṣārthibhiḥ||32||

ityagnivēśakr̥tē tantrē carakapratisaṁskr̥tē cikitsāsthānē vājīkaraṇādhyāyē āsiktakṣīrikō nāmavājīkaraṇapādō dvitīyaḥ||2||

tatra shlokaH-

AsiktakShIrike pAde ye yogAH parikIrtitAH|

aShTAvapatyakAmaiste prayojyAH pauruShArthibhiH||32||

ityagniveshakRute tantre carakapratisaMskRute cikitsAsthAne vAjIkaraNAdhyAye AsiktakShIriko nAmavAjIkaraNapAdo dvitIyaH||2||

Here is the recapitulatory verse-

The eight preparations that are described in this quarter entitled Asikti Kshirika should be restored to by those who are desirous of manliness and progeny. [32]

III- Mashaparnabhritiya Vajikarana pada

अथातो माषपर्णभृतीयं वाजीकरणपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātō māṣaparṇabhr̥tīyaṁ vājīkaraṇapādaṁ vyakhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAto mAShaparNabhRutIyaM vAjIkaraNapAdaM vyakhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now we shall expound the third section "Mashaparnabhritiya" on the virilification. Thus said Lord Atreya. [1-2]

Specific cow’s milk for vajikarana

माषपर्णभृतां धेनुं गृष्टिं पुष्टां चतुःस्तनीम्|

समानवर्णवत्सां च जीवद्वत्सां च बुद्धिमान्||३||

रोहिणीमथवा कृष्णामूर्ध्वशृङ्गीमदारुणाम्|

इक्ष्वादामर्जुनादां वा सान्द्रक्षीरां च धारयेत्||४||

केवलं तु पयस्तस्याः शृतं वाऽशृतमेव वा|

शर्कराक्षौद्रसर्पिर्भिर्युक्तं तद्वृष्यमुत्तमम्||५||

māṣaparṇabhr̥tāṁ dhēnuṁ gr̥ṣṭiṁ puṣṭāṁ catuḥstanīm|

samānavarṇavatsāṁ ca jīvadvatsāṁ ca buddhimān||3||

rōhiṇīmathavā kr̥ṣṇāmūrdhvaśr̥ṅgīmadāruṇām|

ikṣvādāmarjunādāṁ vā sāndrakṣīrāṁ ca dhārayēt||4||

kēvalaṁ tu payastasyāḥ śr̥taṁ vā'śr̥tamēva vā|

śarkarākṣaudrasarpirbhiryuktaṁ tadvr̥ṣyamuttamam||5||

mAShaparNabhRutAM dhenuM gRuShTiM puShTAM catuHstanIm|

samAnavarNavatsAM ca jIvadvatsAM ca buddhimAn||3||

rohiNImathavA kRuShNAmUrdhvashRu~ggImadAruNAm|

ikShvAdAmarjunAdAM vA sAndrakShIrAM ca dhArayet||4||

kevalaM tu payastasyAH shRutaM vA~ashRutameva vA|

sharkarAkShaudrasarpirbhiryuktaM tadvRuShyamuttamam||5||

The wise man should rear a cow which is fed with the leaves of masha(black gram), stalks of sugar cane and leaves of arjuna, which has calved for the first time, which is well nourished and has four teats, which has a living calf of identical color, which is red or black in color, whose horns are projected upwards and is not fierce and whose milk is thick. This milk can be taken either boiled or fresh or mixed with sugar, honey and ghee for excellent virilific action. [3-5]

Processing of milk for increasing semen

शुक्रलैर्जीवनीयैश्च बृंहणैर्बलवर्धनैः|

क्षीरसञ्जननैश्चैव पयः सिद्धं पृथक् पृथक्||६||

युक्तं गोधूमचूर्णेन सघृतक्षौद्रशर्करम्|

पर्यायेण प्रयोक्तव्यमिच्छता शुक्रमक्षयम्||७||

śukralairjīvanīyaiśca br̥ṁhaṇairbalavardhanaiḥ|

kṣīrasañjananaiścaiva payaḥ siddhaṁ pr̥thak pr̥thak||6||

yuktaṁ gōdhūmacūrṇēna saghr̥takṣaudraśarkaram|

paryāyēṇa prayōktavyamicchatā śukramakṣayam||7||

shukralairjIvanIyaishca bRuMhaNairbalavardhanaiH|

kShIrasa~jjananaishcaiva payaH siddhaM pRuthak pRuthak||6||

yuktaM godhUmacUrNena saghRutakShaudrasharkaram|

paryAyeNa prayoktavyamicchatA shukramakShayam||7||

Milk prepared with shukrala (increasing semen), jivaniya (increasing vitality), brimhaniya (anabolic), bala vardhana (increasing strength) and kshira samjanana (increasing lactation) groups separately and mixed with wheat flour, ghee, honey and sugar should be administered one after the other in succession by a person who is desirous of inexhaustible semen. [6-7]

मेदां पयस्यां जीवन्तीं विदारीं कण्टकारिकाम्|

श्वदंष्ट्रां क्षीरिकां माषान् गोधूमाञ्छालिषष्टिकान्||८||

पयस्यर्धोदके पक्त्वा कार्षिकानाढकोन्मिते|

विवर्जयेत् पयःशेषं तत् पूतं क्षौद्रसर्पिषा||९||

युक्तं सशर्करं पीत्वा वृद्धः सप्ततिकोऽपि वा|

विपुलं लभतेऽपत्यं युवेव च स हृष्यति||१०||

mēdāṁ payasyāṁ jīvantīṁ vidārīṁ kaṇṭakārikām|

śvadaṁṣṭrāṁ kṣīrikāṁ māṣān gōdhūmāñchāliṣaṣṭikān||8||

payasyardhōdakē paktvā kārṣikānāḍhakōnmitē|

vivarjayēt payaḥśēṣaṁ tat pūtaṁ kṣaudrasarpiṣā||9||

yuktaṁ saśarkaraṁ pītvā vr̥ddhaḥ saptatikō'pi vā|

vipulaṁ labhatē'patyaṁ yuvēva ca sa hr̥ṣyati||10||

medAM payasyAM jIvantIM vidArIM kaNTakArikAm|

shvadaMShTrAM kShIrikAM mAShAn godhUmA~jchAliShaShTikAn||8||

payasyardhodake paktvA kArShikAnADhakonmite|

vivarjayet payaHsheShaM tat pUtaM kShaudrasarpiShA||9||

yuktaM sasharkaraM pItvA vRuddhaH saptatiko~api vA|

vipulaM labhate~apatyaM yuveva ca sa hRuShyati||10||

Take one karsha of meda, payasya, jeevanti, vidari, kantakari, shvadamshtra, kshirika, masha, godhuma, shali, shashtika and boil in one adhaka of milk and half adhaka of water till the whole is reduced to one adhaka. It should be then strained. By taking this medicated milk with honey, ghee and sugar, even an old man and a person who is 70 yrs. old, obtains numerous progeny and gets vigor like that of a young person.[8-10]

मण्डलैर्जातरूपस्य तस्या एव पयः शृतम्|

अपत्यजननं सिद्धं सघृतक्षौद्रशर्करम्||११||

maṇḍalairjātarūpasya tasyā ēva payaḥ śr̥tam|

apatyajananaṁ siddhaṁ saghr̥takṣaudraśarkaram||11||

maNDalairjAtarUpasya tasyA eva payaH shRutam|

apatyajananaM siddhaM saghRutakShaudrasharkaram||11||

The milk of above mentioned cow, when boiled with gold coins and then mixed with ghee, honey and sugar, is a tested procreant preparation. [11]

Vrishya Pippali and Payas formulation

त्रिंशत् सुपिष्टाः पिप्पल्यः प्रकुञ्चे तैलसर्पिषोः|

भृष्टाः सशर्कराक्षौद्राः क्षीरधारावदोहिताः||१२||

पीत्वा यथाबलं चोर्ध्वं षष्टिकं क्षीरसर्पिषा|

भुक्त्वा न रात्रिमस्तब्धं लिङ्गं पश्यति ना क्षरत्||१३||

(इति वृष्यः पिप्पलीयोगः)

श्वदंष्ट्राया विदार्याश्च रसे क्षीरचतुर्गुणे|

घृताढ्यः साधितो वृष्यो माषषष्टिकपायसः||१४||

(इति वृष्यपायसयोगः)

triṁśat supiṣṭāḥ pippalyaḥ prakuñcē tailasarpiṣōḥ|

bhr̥ṣṭāḥ saśarkarākṣaudrāḥ kṣīradhārāvadōhitāḥ||12||

pītvā yathābalaṁ cōrdhvaṁ ṣaṣṭikaṁ kṣīrasarpiṣā|

bhuktvā na rātrimastabdhaṁ liṅgaṁ paśyati nā kṣarat||13||

(iti vr̥ṣyaḥ pippalīyōgaḥ)

śvadaṁṣṭrāyā vidāryāśca rasē kṣīracaturguṇē|

ghr̥tāḍhyaḥ sādhitō vr̥ṣyō māṣaṣaṣṭikapāyasaḥ||14||

(iti vr̥ṣyapāyasayōgaḥ)

triMshat supiShTAH pippalyaH praku~jce tailasarpiShoH|

bhRuShTAH sasharkarAkShaudrAH kShIradhArAvadohitAH||12||

pItvA yathAbalaM cordhvaM ShaShTikaM kShIrasarpiShA|

bhuktvA na rAtrimastabdhaM li~ggaM pashyati nA kSharat||13||

(iti vRuShyaH pippalIyogaH)

shvadaMShTrAyA vidAryAshca rase kShIracaturguNe|

ghRutADhyaH sAdhito vRuShyo mAShaShaShTikapAyasaH||14||

(iti vRuShyapAyasayogaH)

A paste of thirty pippali shall be roasted in one prakuncha(approximate 40 gram) of ghee and sesame oil and then mixed with one prakuncha sugar and honey each. This mixture shall be kept in a milking vessel. Then the above mentioned cow shall be milked in the vessel. This fresh milk shall be consumed as per one’s agni or digestive capacity. On feeling hungry, one shall take rice and milk mixed with ghee only. After consuming this, one will not ejaculate the semen early and can have intercourse throughout the night.

Payasya made from masha and shashtika cooked in the juice of shvadamstra, vidari and four times of milk along with liberal quantity of ghee, acts as a virilific.[13-14]

Vrishya Pupalika

फलानां जीवनीयानां स्निग्धानां रुचिकारिणाम्|

कुडवश्चूर्णितानां स्यात् स्वयङ्गुप्ताफलस्य च||१५||

कुडवश्चैव माषाणां द्वौ द्वौ च तिलमुद्गयोः|

गोधूमशालिचूर्णानां कुडवः कुडवो भवेत्||१६||

सर्पिषः कुडवश्चैकस्तत् सर्वं क्षीरमर्दितम् [१] |

पक्त्वा पूपलिकाः खादेद्बह्व्यः स्युर्यस्य योषितः||१७||

(इति वृष्यपूपलिकाः)

phalānāṁ jīvanīyānāṁ snigdhānāṁ rucikāriṇām|

kuḍavaścūrṇitānāṁ syāt svayaṅguptāphalasya ca||15||

kuḍavaścaiva māṣāṇāṁ dvau dvau ca tilamudgayōḥ|

gōdhūmaśālicūrṇānāṁ kuḍavaḥ kuḍavō bhavēt||16||

sarpiṣaḥ kuḍavaścaikastat sarvaṁ kṣīramarditam [1] |

paktvā pūpalikāḥ khādēdbahvyaḥ syuryasya yōṣitaḥ||17||

(iti vr̥ṣyapūpalikāḥ)

phalAnAM jIvanIyAnAM snigdhAnAM rucikAriNAm|

kuDavashcUrNitAnAM syAt svaya~gguptAphalasya ca||15||

kuDavashcaiva mAShANAM dvau dvau ca tilamudgayoH|

godhUmashAlicUrNAnAM kuDavaH kuDavo bhavet||16||

sarpiShaH kuDavashcaikastat sarvaM kShIramarditam [1] |

paktvA pUpalikAH khAdedbahvyaH syuryasya yoShitaH||17||

(iti vRuShyapUpalikAH)

One kudava of each of the powders of fruits of jeevaniya, snigdha, ruchikara should be mixed with one kudava of each of the powders of the fruits of svayamgupta and masha and two kudava each of tila and mudga, one kudava of each of the powders of godhuma and shali, and one kudava of ghee. All these should be ground in milk and by boiling, pupalika should be prepared. These should be taken by a person who has many wives.[15-17]

Shatavari Ghrita

घृतं शतावरीगर्भं क्षीरे दशगुणे पचेत्|

शर्करापिप्पलीक्षौद्रयुक्तं तद्वृष्यमुत्तमम्||१८||

(इति वृष्यं शतावरीघृतम्)

ghr̥taṁ śatāvarīgarbhaṁ kṣīrē daśaguṇē pacēt|

śarkarāpippalīkṣaudrayuktaṁ tadvr̥ṣyamuttamam||18||

(iti vr̥ṣyaṁ śatāvarīghr̥tam)

ghRutaM shatAvarIgarbhaM kShIre dashaguNe pacet|

sharkarApippalIkShaudrayuktaM tadvRuShyamuttamam||18||

(iti vRuShyaM shatAvarIghRutam)

Ghee prepared with shatavari, ten times of milk along with sugar, pippali and honey acts as an excellent virilific.[18]

Vrishya Madhuka powder formulation

कर्षं मधुकचूर्णस्य घृतक्षौद्रसमांशिकम् [१] |

प्रयुङ्क्ते यः पयश्चानु [२] नित्यवेगः स ना भवेत्||१९||

(इति वृष्यमधुकयोगः)

karṣaṁ madhukacūrṇasya ghr̥takṣaudrasamāṁśikam [1] |

prayuṅktē yaḥ payaścānu [2] nityavēgaḥ sa nā bhavēt||19||

(iti vr̥ṣyamadhukayōgaḥ)

karShaM madhukacUrNasya ghRutakShaudrasamAMshikam [1] |

prayu~gkte yaH payashcAnu [2] nityavegaH sa nA bhavet||19||

(iti vRuShyamadhukayogaH)

The person, who takes one karsha of the powder of madhuka mixed with equal quantity of ghee and honey followed by milk, gets sexual urge every day.[19]

Factors influencing virility

घृतक्षीराशनो निर्भीर्निर्व्याधिर्नित्यगो युवा|

सङ्कल्पप्रवणो नित्यं नरः स्त्रीषु वृषायते||२०||

कृतैककृत्याः सिद्धार्था ये चान्योऽन्यानुवर्तिनः|

कलासु कुशलास्तुल्याः सत्त्वेन वयसा च ये||२१||

कुलमाहात्म्यदाक्षिण्यशीलशौचसमन्विताः|

ये कामनित्या ये हृष्टा ये विशोका गतव्यथाः||२२||

ये तुल्यशीला ये भक्ता ये प्रिया ये प्रियंवदाः|

तैर्नरः सह विस्रब्धः सुवयस्यैर्वृषायते||२३||

अभ्यङ्गोत्सादनस्नानगन्धमाल्यविभूषणैः|

गृहशय्यासनसुखैर्वासोभिरहतैः प्रियैः||२४||

विहङ्गानां रुतैरिष्टैः स्त्रीणां चाभरणस्वनैः|

संवाहनैर्वरस्त्रीणामिष्टानां च वृषायते||२५||

मत्तद्विरेफाचरिताः सपद्माः सलिलाशयाः|

जात्युत्पलसुगन्धीनि शीतगर्भगृहणि च||२६||

नद्यः फेनोत्तरीयाश्च गिरयो नीलसानवः|

उन्नतिर्नीलमेघानां, रम्यचन्द्रोदया निशाः||२७||

वायवः सुखसंस्पर्शाः कुमुदाकरगन्धिनः|

रतिभोगक्षमा रात्र्यः सङ्कोचागुरुवल्लभाः||२८||

सुखाः सहायाः परपुष्टघुष्टाः फुल्ला वनान्ता विशदान्नपानाः|

गान्धर्वशब्दाश्च सुगन्धयोगाः सत्त्वं विशालं निरुपद्रवं च||२९||

सिद्धार्थता चाभिनवश्च कामः स्त्री चायुधं सर्वमिहात्मजस्य|

वयो नवं जातमदश्च कालो हर्षस्य योनिः परमा नराणाम्||३०||

ghr̥takṣīrāśanō nirbhīrnirvyādhirnityagō yuvā|

saṅkalpapravaṇō nityaṁ naraḥ strīṣu vr̥ṣāyatē||20||

kr̥taikakr̥tyāḥ siddhārthā yē cānyō'nyānuvartinaḥ|

kalāsu kuśalāstulyāḥ sattvēna vayasā ca yē||21||

kulamāhātmyadākṣiṇyaśīlaśaucasamanvitāḥ|

yē kāmanityā yē hr̥ṣṭā yē viśōkā gatavyathāḥ||22||

yē tulyaśīlā yē bhaktā yē priyā yē priyaṁvadāḥ|

tairnaraḥ saha visrabdhaḥ suvayasyairvr̥ṣāyatē||23||

abhyaṅgōtsādanasnānagandhamālyavibhūṣaṇaiḥ|

gr̥haśayyāsanasukhairvāsōbhirahataiḥ priyaiḥ||24||

vihaṅgānāṁ rutairiṣṭaiḥ strīṇāṁ cābharaṇasvanaiḥ|

saṁvāhanairvarastrīṇāmiṣṭānāṁ ca vr̥ṣāyatē||25||

mattadvirēphācaritāḥ sapadmāḥ salilāśayāḥ|

jātyutpalasugandhīni śītagarbhagr̥haṇi ca||26||

nadyaḥ phēnōttarīyāśca girayō nīlasānavaḥ|

unnatirnīlamēghānāṁ, ramyacandrōdayā niśāḥ||27||

vāyavaḥ sukhasaṁsparśāḥ kumudākaragandhinaḥ|

ratibhōgakṣamā rātryaḥ [1] saṅkōcāguruvallabhāḥ||28||

sukhāḥ sahāyāḥ parapuṣṭaghuṣṭāḥ phullā vanāntā viśadānnapānāḥ|

gāndharvaśabdāśca sugandhayōgāḥ sattvaṁ viśālaṁ nirupadravaṁ ca||29||

siddhārthatā cābhinavaśca kāmaḥ strī cāyudhaṁ sarvamihātmajasya|

vayō navaṁ jātamadaśca kālō harṣasya yōniḥ paramā narāṇām||30||

ghRutakShIrAshano nirbhIrnirvyAdhirnityago yuvA|

sa~gkalpapravaNo nityaM naraH strIShu vRuShAyate||20||

kRutaikakRutyAH siddhArthA ye cAnyo~anyAnuvartinaH|

kalAsu kushalAstulyAH sattvena vayasA ca ye||21||

kulamAhAtmyadAkShiNyashIlashaucasamanvitAH|

ye kAmanityA ye hRuShTA ye vishokA gatavyathAH||22||

ye tulyashIlA ye bhaktA ye priyA ye priyaMvadAH|

tairnaraH saha visrabdhaH suvayasyairvRuShAyate||23||

abhya~ggotsAdanasnAnagandhamAlyavibhUShaNaiH|

gRuhashayyAsanasukhairvAsobhirahataiH priyaiH||24||

viha~ggAnAM rutairiShTaiH strINAM cAbharaNasvanaiH|

saMvAhanairvarastrINAmiShTAnAM ca vRuShAyate||25||

mattadvirephAcaritAH sapadmAH salilAshayAH|

jAtyutpalasugandhIni shItagarbhagRuhaNi ca||26||

nadyaH phenottarIyAshca girayo nIlasAnavaH|

unnatirnIlameghAnAM, ramyacandrodayA nishAH||27||

vAyavaH sukhasaMsparshAH kumudAkaragandhinaH|

ratibhogakShamA rAtryaH [1] sa~gkocAguruvallabhAH||28||

sukhAH sahAyAH parapuShTaghuShTAH phullA vanAntA vishadAnnapAnAH|

gAndharvashabdAshca sugandhayogAH sattvaM vishAlaM nirupadravaM ca||29||

siddhArthatA cAbhinavashca kAmaH strI cAyudhaM sarvamihAtmajasya|

vayo navaM jAtamadashca kAlo harShasya yoniH paramA narANAm||30||

A person who takes ghee and milk, who is fearless and free from diseases and who indulges in sexual activity everyday, who is youthful and who has determination, gets sex vigor with women.

The man who has friends with similar profession, who have accomplished their objectives, who are attached to each other, skilled in fine arts, similar in mind and age, who have noble lineage, expertise, good conduct, and purity, who are ever desirous of enjoyment and are excited, free from grief and pain, who have similar conduct, who have lovable and pleasant disposition as well as speech, such a man gets increased virility. A man’s virility gets stimulated by inunction, dry massage, bath, use of scents, garlands ornaments, comfortable home, bed and seats new and pleasant clothes, pleasing sounds of birds, tinkling sounds of the ornaments of the women and samvahana (gentle massage without using any substance) by beautiful women.

Big ponds with lotus flowers frequented by honey-intoxicated bees, fragrances of jasmines and blue lotuses and underground rooms which are cold, rivers with waves of foam, mountains with blue peaks, onset of dark clouds, pleasant moonlit nights, pleasant wind with smell of the pond full of kumuda (water lily), nights that are agreeable for sexual enjoyment, women smeared with saffron and aguru, pleasing companions, rich cooing of the cuckoo bird, gardens in bloom, pleasing food and drinks, musical sounds, perfumed articles, broad mind and free from anxiety, accomplishment of the objective, freshly initiated love and women- these are the weapons of cupid (the god of sex) at the start of youth, sexual excitement, and pleasing times are excellent erotic factors for men.[20-30]

Summary

तत्र श्लोकः-

प्रहर्षयोनयो योगा व्याख्याता दश पञ्च च|

माषपर्णभृतीयेऽस्मिन् पादे शुक्रबलप्रदाः [२] ||३१||

tatra ślōkaḥ-

praharṣayōnayō yōgā vyākhyātā daśa pañca ca|

māṣaparṇabhr̥tīyē'smin pādē śukrabalapradāḥ [2] ||31||

tatra shlokaH-

praharShayonayo yogA vyAkhyAtA dasha pa~jca ca|

mAShaparNabhRutIye~asmin pAde shukrabalapradAH [2] ||31||

In this sub-section on Mashaparnabhritiya, fifteen preparations for virilification which also promote semen as well as strength, have been described.

IV - Pumanjatabaladikam Vajikarana pada

अथातः पुमाञ्जातबलादिकं वाजीकरणपादं व्याख्यास्यामः||१||

इति ह स्माह भगवानात्रेयः||२||

athātaḥ pumāñjātabalādikaṁ vājīkaraṇapādaṁ vyākhyāsyāmaḥ||1||

iti ha smāha bhagavānātrēyaḥ||2||

athAtaH pumA~jjAtabalAdikaM vAjIkaraNapAdaM vyAkhyAsyAmaH||1||

iti ha smAha bhagavAnAtreyaH||2||

Now we shall expound the fourth quarter "Pumanjatabaladikam Vajikarana pada" on the Virilification. Thus said Lord Atreya.[1-2]

Variables in virility

पुमान् यथा जातबलो यावदिच्छं स्त्रियो व्रजेत्|

यथा चापत्यवान् सद्यो भवेत्तदुपदेक्ष्यते||३||

न हि जातबलाः सर्वे नराश्चापत्यभागिनः|

बृहच्छरीरा बलिनः सन्ति नारीषु दुर्बलाः||४||

सन्ति चाल्पाश्रयाः [१] स्त्रीषु बलवन्तो बहुप्रजाः|

प्रकृत्या चाबलाः सन्ति सन्ति चामयदुर्बलाः||५||

नराश्चटकवत् केचिद् व्रजन्ति बहुशः स्त्रियम्|

गजवच्च प्रसिञ्चन्ति केचिन्न बहुगामिनः||६||

कालयोगबलाः केचित् केचिदभ्यसनध्रुवाः|

केचित् प्रयत्नैर्व्यज्यन्ते [२] वृषाः केचित् स्वभावतः||७||

तस्मात् प्रयोगान् वक्ष्यामो दुर्बलानां बलप्रदान्|

सुखोपभोगान् बलिनां भूयश्च बलवर्धनान्||८||

पूर्वं शुद्धशरीराणां निरूहैः [३] सानुवासनैः|

बलापेक्षी प्रयुञ्जीत शुक्रापत्यविवर्धनान्||९||

घृततैलरसक्षीरशर्करामधुसंयुताः|

बस्तयः संविधातव्याः क्षीरमांसरसाशिनाम्||१०||

pumān yathā jātabalō yāvadicchaṁ striyō vrajēt|

yathā cāpatyavān sadyō bhavēttadupadēkṣyatē||3||

na hi jātabalāḥ sarvē narāścāpatyabhāginaḥ|

br̥haccharīrā balinaḥ santi nārīṣu durbalāḥ||4||

santi cālpāśrayāḥ [1] strīṣu balavantō bahuprajāḥ|

prakr̥tyā cābalāḥ santi santi cāmayadurbalāḥ||5||

narāścaṭakavat kēcid vrajanti bahuśaḥ striyam|

gajavacca prasiñcanti kēcinna bahugāminaḥ||6||

kālayōgabalāḥ kēcit kēcidabhyasanadhruvāḥ|

kēcit prayatnairvyajyantē [2] vr̥ṣāḥ kēcit svabhāvataḥ||7||

tasmāt prayōgān vakṣyāmō durbalānāṁ balapradān|

sukhōpabhōgān balināṁ bhūyaśca balavardhanān||8||

pūrvaṁ śuddhaśarīrāṇāṁ nirūhaiḥ [3] sānuvāsanaiḥ|

balāpēkṣī prayuñjīta śukrāpatyavivardhanān||9||

ghr̥tatailarasakṣīraśarkarāmadhusaṁyutāḥ|

bastayaḥ saṁvidhātavyāḥ kṣīramāṁsarasāśinām||10||

pumAn yathA jAtabalo yAvadicchaM striyo vrajet|

yathA cApatyavAn sadyo bhavettadupadekShyate||3||

na hi jAtabalAH sarve narAshcApatyabhAginaH|

bRuhaccharIrA balinaH santi nArIShu durbalAH||4||

santi cAlpAshrayAH [1] strIShu balavanto bahuprajAH|

prakRutyA cAbalAH santi santi cAmayadurbalAH||5||

narAshcaTakavat kecid vrajanti bahushaH striyam|

gajavacca prasi~jcanti kecinna bahugAminaH||6||

kAlayogabalAH kecit kecidabhyasanadhruvAH|

kecit prayatnairvyajyante [2] vRuShAH kecit svabhAvataH||7||

tasmAt prayogAn vakShyAmo durbalAnAM balapradAn|

sukhopabhogAn balinAM bhUyashca balavardhanAn||8||

pUrvaM shuddhasharIrANAM nirUhaiH [3] sAnuvAsanaiH|

balApekShI prayu~jjIta shukrApatyavivardhanAn||9||

ghRutatailarasakShIrasharkarAmadhusaMyutAH|

bastayaH saMvidhAtavyAH kShIramAMsarasAshinAm||10||

Now we shall describe how a man whose virility has been enhanced is enabled to have sexual intercourse with women to get the progeny very soon.

It is not that all men possessing physical strength get their progeny soon. There are persons who are great in body built and strength, but are very weak for sexual activities.

There are some persons who are lean and thin in body built but are sexually very strong and have many children. There are some persons who are weak by nature and some have become weak due to diseases.

There are some persons who indulge in sex very frequently like a sparrow and some others who are not mating frequently but ejaculate huge amount of semen during sexual activity.

There are some persons who get their sexual vitality at a particular season, some get because of regular habit, some by taking virilific preparations, and some are virile by nature.

Therefore, some preparations are mentioned here, which invigorate the infirm and which increase the virility of the strong and enhance their enjoyment.

Firstly, the person should be purified by the administration of niruha and anuvasana types of enema and after that, semen and progeny promoting preparations should be administered.

To the persons, enema prepared from ghee, oil, meat juice, milk, sugar and honey should be administered. During this therapy, the person shall consume milk and meat juice [3-10]

Vrishya Mamsa Gutika

पिष्ट्वा वराहमांसानि दत्त्वा मरिचसैन्धवे|

कोलवद्गुलिकाः कृत्वा तप्ते सर्पिषि वर्तयेत् [१] ||११||

वर्तनस्तम्भितास्ताश्च [२] प्रक्षेप्याः कौक्कुटे रसे|

घृताढ्ये गन्धपिशुने दधिदाडिमसारिके||१२||

यथा न भिन्द्याद्गुलि(टि)कास्तथा तं साधयेद्रसम्|

तं पिबन् भक्षयंस्ताश्च लभते शुक्रमक्षयम्||१३||

मांसानामेवमन्येषां मेद्यानां कारयेद्भिषक्|

गुटिकाः सरसास्तासं प्रयोगः शुक्रवर्धनः||१४||

(इति वृष्या मांसगुटिकाः)

piṣṭvā varāhamāṁsāni dattvā maricasaindhavē|

kōlavadgulikāḥ kr̥tvā taptē sarpiṣi vartayēt [1] ||11||

vartanastambhitāstāśca [2] prakṣēpyāḥ kaukkuṭē rasē|

ghr̥tāḍhyē gandhapiśunē dadhidāḍimasārikē||12||

yathā na bhindyādguli(ṭi)kāstathā taṁ sādhayēdrasam|

taṁ piban bhakṣayaṁstāśca labhatē śukramakṣayam||13||

māṁsānāmēvamanyēṣāṁ mēdyānāṁ kārayēdbhiṣak|

guṭikāḥ sarasāstāsaṁ prayōgaḥ śukravardhanaḥ||14||

(iti vr̥ṣyā māṁsaguṭikāḥ)

piShTvA varAhamAMsAni dattvA maricasaindhave|

kolavadgulikAH kRutvA tapte sarpiShi vartayet [1] ||11||

vartanastambhitAstAshca [2] prakShepyAH kaukkuTe rase|

ghRutADhye gandhapishune dadhidADimasArike||12||

yathA na bhindyAdguli(Ti)kAstathA taM sAdhayedrasam|

taM piban bhakShayaMstAshca labhate shukramakShayam||13||

mAMsAnAmevamanyeShAM medyAnAM kArayedbhiShak|

guTikAH sarasAstAsaM prayogaH shukravardhanaH||14||

(iti vRuShyA mAMsaguTikAH)

Pork should be made to a paste and mix it with black pepper and rock salt, and after that pills of size of a kola, should be prepared and fried in ghee. On becoming hard by frying, these should be poured in to chicken soup mixed with large amount of ghee and powdered spices, curd and juice of pomegranate. This juice should be cooked with due care so that the pills do not break. By administration of this soup and the pills, the person acquires inexhaustible semen. Similarly, the physician should prepare the meat juice and the pills of the meat of other fatty animals. These recipes are promoters of semen. [11-14]

Vrishya Mahisha Rasa

माषानङ्कुरिताञ्छुद्धान् वितुषान् साजडाफलान्|

घृताढ्ये माहिषरसे दधिदाडिमसारिके||१५||

प्रक्षिपेन्मात्रया युक्तो धान्यजीरकनागरैः|

भुक्तः पीतश्च स रसः कुरुते शुक्रमक्षयम्||१६||

(इति वृष्यो माहिषरसः)

māṣānaṅkuritāñchuddhān vituṣān sājaḍāphalān|

ghr̥tāḍhyē māhiṣarasē dadhidāḍimasārikē||15||

prakṣipēnmātrayā yuktō dhānyajīrakanāgaraiḥ|

bhuktaḥ pītaśca sa rasaḥ kurutē śukramakṣayam||16||

(iti vr̥ṣyō māhiṣarasaḥ)

mAShAna~gkuritA~jchuddhAn vituShAn sAjaDAphalAn|

ghRutADhye mAhiSharase dadhidADimasArike||15||

prakShipenmAtrayA yukto dhAnyajIrakanAgaraiH|

bhuktaH pItashca sa rasaH kurute shukramakShayam||16||

(iti vRuShyo mAhiSharasaH)

Clean, husked and sprouted grains of masha should be mixed with the fruits of ajada and after that these should be added to the soup of meat of buffalo, mixed with large amount of ghee, curd and juice of the pomegranate, coriander, cumin seeds and ginger in appropriate quantity. This potion should be administered to produce inexhaustible semen. [15-16]

Vrishya Matsya-Mamsa

आर्द्राणि मत्स्यमांसानि शफरीर्वा सुभार्जिताः|

तप्ते सर्पिषि यः खादेत् स गच्छेत् स्त्रीषु न क्षयम्||१७||

घृतभृष्टान् रसे च्छागे रोहितान् फलसारिके|

अनुपीतरसान् स्निग्धानपत्यार्थी प्रयोजयेत्||१८||

(इति वृष्यघृतभृष्टमत्स्यमांसानि)

ārdrāṇi matsyamāṁsāni śapharīrvā subhārjitāḥ|

taptē sarpiṣi yaḥ khādēt sa gacchēt strīṣu na kṣayam||17||

ghr̥tabhr̥ṣṭān rasē cchāgē rōhitān phalasārikē|

anupītarasān snigdhānapatyārthī prayōjayēt||18||

(iti vr̥ṣyaghr̥tabhr̥ṣṭamatsyamāṁsāni)

ArdrANi matsyamAMsAni shapharIrvA subhArjitAH|

tapte sarpiShi yaH khAdet sa gacchet strIShu na kShayam||17||

ghRutabhRuShTAn rase cchAge rohitAn phalasArike|

anupItarasAn snigdhAnapatyArthI prayojayet||18||

(iti vRuShyaghRutabhRuShTamatsyamAMsAni)

Fresh fish and meat or shaphari (a type of fish), well fried in ghee, when administered, the person doesn’t get tired in the sex act. One, who is desirous of progeny, should take the rohita fish, fried in ghee and mixed with the soup of meat of goat and the juice of fruits. After that unctuous soup should be taken by the person.[17-18]

Vrishya Pupalika

कुट्टकं [१] मत्स्यमांसानां हिङ्गुसैन्धवधान्यकैः|

युक्तं गोधूमचूर्णेन घृते पूपलिकाः पचेत्||१९||

माहिषे च रसे मत्स्यान् स्निग्धाम्ललवणान् पचेत्|

रसे चानुगते मांसं पोथयेत्तत्र चावपेत्||२०||

मरिचं जीरकं धान्यमल्पं हिङ्गु नवं घृतम्|

माषपूपलिकानां तद्गर्भार्थमुपकल्पयेत्||२१||

एतौ पूपलिकायोगौ बृंहणौ बलवर्धनौ|

हर्षसौभाग्यदौ पुत्र्यौ परं शुक्राभिवर्धनौ||२२||

(इति वृष्यौ पूपलिकायोगौ)

kuṭṭakaṁ [1] matsyamāṁsānāṁ hiṅgusaindhavadhānyakaiḥ|

yuktaṁ gōdhūmacūrṇēna ghr̥tē pūpalikāḥ pacēt||19||

māhiṣē ca rasē matsyān snigdhāmlalavaṇān pacēt|

rasē cānugatē māṁsaṁ pōthayēttatra cāvapēt||20||

maricaṁ jīrakaṁ dhānyamalpaṁ hiṅgu navaṁ ghr̥tam|

māṣapūpalikānāṁ tadgarbhārthamupakalpayēt||21||

ētau pūpalikāyōgau br̥ṁhaṇau balavardhanau|

harṣasaubhāgyadau putryau paraṁ śukrābhivardhanau||22||

(iti vr̥ṣyau pūpalikāyōgau)

kuTTakaM [1] matsyamAMsAnAM hi~ggusaindhavadhAnyakaiH|

yuktaM godhUmacUrNena ghRute pUpalikAH pacet||19||

mAhiShe ca rase matsyAn snigdhAmlalavaNAn pacet|

rase cAnugate mAMsaM pothayettatra cAvapet||20||

maricaM jIrakaM dhAnyamalpaM hi~ggu navaM ghRutam|

mAShapUpalikAnAM tadgarbhArthamupakalpayet||21||

etau pUpalikAyogau bRuMhaNau balavardhanau|

harShasaubhAgyadau putryau paraM shukrAbhivardhanau||22||

(iti vRuShyau pUpalikAyogau)

Paste of flesh of fish mixed with hingu, saindhava, dhanyaka and wheat flour should be cooked in ghee to prepare the pupalika.

Unctuous, sour and salted fish should be boiled in flesh juice of buffalo; when juice evaporates, the meat should be made to a paste and after that maricha, jiraka, dhanyaka and small quantity of hingu and fresh ghee should be mixed, this should be stuffed with in the pupalikas of masha.

These two pupalikas are nourishing, strength giving, virilific, auspicious, and promotive of progeny and semen.[19-22]

माषात्मगुप्तागोधूमशालिषष्टिकपैष्टिकम्|

शर्कराया विदार्याश्च चूर्णमिक्षुरकस्य च||२३||

संयोज्य मसृणे क्षीरे घृते पूपलिकाः पचेत्|

पयोऽनुपानास्ताः शीघ्रं कुर्वन्ति वृषतां पराम्||२४||

(इति वृष्या माषादिपूपलिकाः)

शर्करायास्तुलैका स्यादेका गव्यस्य सर्पिषः|

प्रस्थो विदार्याश्चूर्णस्य पिप्पल्याः प्रस्थ एव च||२५||

अर्धाढकं तुगाक्षीर्याः क्षौद्रस्याभिनवस्य च|

तत्सर्वं मूर्च्छितं तिष्ठेन्मार्तिके घृतभाजने||२६||

मात्रामग्निसमां तस्य प्रातः प्रातः प्रयोजयेत्|

एष वृष्यः परं योगो बल्यो बृंहण एव च||२७||

māṣātmaguptāgōdhūmaśāliṣaṣṭikapaiṣṭikam|

śarkarāyā vidāryāśca cūrṇamikṣurakasya ca||23||

saṁyōjya masr̥ṇē kṣīrē ghr̥tē pūpalikāḥ pacēt|

payō'nupānāstāḥ śīghraṁ kurvanti vr̥ṣatāṁ parām||24||

(iti vr̥ṣyā māṣādipūpalikāḥ)śarkarāyāstulaikā syādēkā gavyasya sarpiṣaḥ|

prasthō vidāryāścūrṇasya pippalyāḥ prastha ēva ca||25||

ardhāḍhakaṁ tugākṣīryāḥ kṣaudrasyābhinavasya ca|

tatsarvaṁ mūrcchitaṁ tiṣṭhēnmārtikē ghr̥tabhājanē||26||

mātrāmagnisamāṁ tasya prātaḥ prātaḥ prayōjayēt|

ēṣa vr̥ṣyaḥ paraṁ yōgō balyō br̥ṁhaṇa ēva ca||27||

mAShAtmaguptAgodhUmashAliShaShTikapaiShTikam|

sharkarAyA vidAryAshca cUrNamikShurakasya ca||23||

saMyojya masRuNe kShIre ghRute pUpalikAH pacet|

payo~anupAnAstAH shIghraM kurvanti vRuShatAM parAm||24||

(iti vRuShyA mAShAdipUpalikAH)sharkarAyAstulaikA syAdekA gavyasya sarpiShaH|

prastho vidAryAshcUrNasya pippalyAH prastha eva ca||25||

ardhADhakaM tugAkShIryAH kShaudrasyAbhinavasya ca|

tatsarvaM mUrcchitaM tiShThenmArtike ghRutabhAjane||26||

mAtrAmagnisamAM tasya prAtaH prAtaH prayojayet|

eSha vRuShyaH paraM yogo balyo bRuMhaNa eva ca||27||

Powdered masha, atmagupta, shali, sharkara, vidari, ikshuraka should be mixed with thick milk and boiled in ghee for the preparation of pupalika (like pan cake). On administration, these pupalika followed by milk, the man instantaneously gets excellent vigor.

One tula of each of sugar and cow’s ghee, one prastha of each of the powder of vidari and pippali and half adhaka each of tugakshiri and fresh honey should be mixed and preserved in earthen jar lined with ghee. This potion should be taken in appropriate quantity every morning depending up on the digestive power. This preparation is an excellent virilific, strengthener and roborant.[23-27]

Apatyakara Ghrita

शतावर्या विदार्याश्च तथा माषात्मगुप्तयोः|

श्वदंष्ट्रायाश्च निष्क्वाथाञ्जलेषु [१] च पृथक् पृथक्||२८||

साधयित्वा घृतप्रस्थं पयस्यष्टगुणे पुनः|

शर्करामधुयुक्तं तदपत्यार्थी प्रयोजयेत्||२९||

(इत्यपत्यकरं घृतम्)

śatāvaryā vidāryāśca tathā māṣātmaguptayōḥ|

śvadaṁṣṭrāyāśca niṣkvāthāñjalēṣu [1] ca pr̥thak pr̥thak||28||

sādhayitvā ghr̥taprasthaṁ payasyaṣṭaguṇē punaḥ|

śarkarāmadhuyuktaṁ tadapatyārthī prayōjayēt||29||

(ityapatyakaraṁ ghr̥tam)

shatAvaryA vidAryAshca tathA mAShAtmaguptayoH|

shvadaMShTrAyAshca niShkvAthA~jjaleShu [1] ca pRuthak pRuthak||28||

sAdhayitvA ghRutaprasthaM payasyaShTaguNe punaH|

sharkarAmadhuyuktaM tadapatyArthI prayojayet||29||

(ityapatyakaraM ghRutam)

Decoction of shatavari, vidari, masha, atmagupta and shwadamstra by boiling them separately in water should be prepared. Along with this decoction, one prastha of ghee should be boiled with eight times of milk. This ghee should be mixed with sugar and honey. This should be taken by the person who is desirous of progeny.[28-29]

Vrishya Gutika

घृतपात्रं शतगुणे विदारीस्वरसे पचेत्|

सिद्धं पुनः शतगुणे गव्ये पयसि साधयेत्||३०||

शर्करायास्तुगाक्षीर्यां क्षौद्रस्येक्षुरकस्य च|

पिप्पल्याः साजडायाश्च भागैः पादांशिकैर्युतम्||३१||

गुलि(टि)काः कारयेद्वैद्यो यथा स्थुलमुदुम्बरम्|

तासां प्रयोगात् पुरुषः कुलिङ्ग इव हृष्यति||३२||

(इति वृष्यगुटिकाः)

ghr̥tapātraṁ śataguṇē vidārīsvarasē pacēt|

siddhaṁ punaḥ śataguṇē gavyē payasi sādhayēt||30||

śarkarāyāstugākṣīryāṁ kṣaudrasyēkṣurakasya ca|

pippalyāḥ sājaḍāyāśca bhāgaiḥ pādāṁśikairyutam||31||

guli(ṭi)kāḥ kārayēdvaidyō yathā sthulamudumbaram|

tāsāṁ prayōgāt puruṣaḥ kuliṅga iva hr̥ṣyati||32||

(iti vr̥ṣyaguṭikāḥ)

ghRutapAtraM shataguNe vidArIsvarase pacet|

siddhaM punaH shataguNe gavye payasi sAdhayet||30||

sharkarAyAstugAkShIryAM kShaudrasyekShurakasya ca|

pippalyAH sAjaDAyAshca bhAgaiH pAdAMshikairyutam||31||

guli(Ti)kAH kArayedvaidyo yathA sthulamudumbaram|

tAsAM prayogAt puruShaH kuli~gga iva hRuShyati||32||

(iti vRuShyaguTikAH)

One patra of ghee should be cooked in 100 times of juice of vidari. After that it should be cooked in with 100 times of cow’s milk. Then it should be mixed with one fourth in quantity of sharkara, tugakshiri, honey, ikshuraka, pippali and ajada. The pills of the size of fruit of udumbara should be made out of this preparation. By taking these pills, the person gets excited like a kulinga (sparrow).[30-32]

Vrishya Utkarika

सितोपलापलशतं तदर्धं नवसर्पिषः|

क्षौद्रपादेन संयुक्तं साधयेज्जलपादिकम्||३३||

सान्द्रं गोधूमचूर्णानां पादं स्तीर्णे शिलातले|

शुचौ श्लक्ष्णे समुत्कीर्य मर्दनेनोपपादयेत्||३४||

शुद्धा उत्कारिकाः कार्यश्चन्द्रमण्डलसन्निभाः|

तासां प्रयोगाद्गजवन्नारीः सन्तर्पयेन्नरः||३५||

(इति वृष्योत्कारिका)

sitōpalāpalaśataṁ tadardhaṁ navasarpiṣaḥ|

kṣaudrapādēna saṁyuktaṁ sādhayējjalapādikam||33||

sāndraṁ gōdhūmacūrṇānāṁ pādaṁ stīrṇē śilātalē|

śucau ślakṣṇē samutkīrya mardanēnōpapādayēt||34||

śuddhā utkārikāḥ kāryaścandramaṇḍalasannibhāḥ|

tāsāṁ prayōgādgajavannārīḥ santarpayēnnaraḥ||35||

(iti vr̥ṣyōtkārikā)

sitopalApalashataM tadardhaM navasarpiShaH|

kShaudrapAdena saMyuktaM sAdhayejjalapAdikam||33||

sAndraM godhUmacUrNAnAM pAdaM stIrNe shilAtale|

shucau shlakShNe samutkIrya mardanenopapAdayet||34||

shuddhA utkArikAH kAryashcandramaNDalasannibhAH|

tAsAM prayogAdgajavannArIH santarpayennaraH||35||

(iti vRuShyotkArikA)

One hundred palas of sitopala, 50 palas of freshly collected ghee, and 25 palas of honey should be cooked together with 25 palas of water till it becomes thickened. After that it should be mixed with 25 palas of wheat flour and the paste then prepared should be spread over a clean and smooth stone slab. It should be kneaded by repeatedly spreading it. After that, utkarikas which are round and shining like moon, should be prepared. By taking these utkarikas, man becomes capable of doing sexual act in an elephant’s vigor. [33-35]

Description of Vrishya

यत् किञ्चिन्मधुरं स्निग्धं जीवनं बृंहणं गुरु|

हर्षणं मनसश्चैव सर्वं तद्वृष्यमुच्यते||३६||

द्रव्यैरेवंविधैस्तस्माद्भावितः प्रमदां व्रजेत्|

आत्मवेगेन चोदीर्णः स्त्रीगुणैश्च प्रहर्षितः||३७||

गत्वा स्नात्वा पयः पीत्वा रसं वाऽनु शयीत ना|

तथाऽस्याप्यायते भूयः शुक्रं च बलमेव च||३८||

यथा मुकुलपुष्पस्य सु(ख) गन्धो नोपलभ्यते|

लभ्यते तद्विकाशात्तु तथा शुक्रं हि देहिनाम्||३९||

नर्ते वै षोडशाद्वर्षात् सप्तत्याः परतो न च|

आयुष्कामो नरः स्त्रीभिः संयोगं कर्तुमर्हति||४०||

अतिबालो ह्यसम्पूर्णसर्वधातुः स्त्रियं व्रजन्|

उपशुष्येत सहसा तडागमिव काजलम्||४१||

शुष्कं रूक्षं यथा काष्ठं जन्तुदग्धं विजर्जरम्|

स्पृष्टमाशु विशीर्येत तथा वृद्धः स्त्रियो व्रजन्||४२||

जरया चिन्तया शुक्रं व्याधिभिः कर्मकर्षणात्|

क्षयं गच्छत्यनशनात् स्त्रीणां चातिनिषेवणात्||४३||

क्षयाद्भयादविश्रम्भाच्छोकात् स्त्रीदोषदर्शनात्|

नारीणामरसज्ञत्वादविचारादसेवनात्||४४||

तृप्तस्यापि स्त्रियो गन्तुं न शक्तिरुपजायते|

देहसत्त्वबलापेक्षी हर्षः शक्तिश्च हर्षजा||४५||

yat kiñcinmadhuraṁ snigdhaṁ jīvanaṁ br̥ṁhaṇaṁ guru|

harṣaṇaṁ manasaścaiva sarvaṁ tadvr̥ṣyamucyatē||36||

dravyairēvaṁvidhaistasmādbhāvitaḥ pramadāṁ vrajēt|

ātmavēgēna cōdīrṇaḥ strīguṇaiśca praharṣitaḥ||37||

gatvā snātvā payaḥ pītvā rasaṁ vā'nu śayīta nā|

tathā'syāpyāyatē bhūyaḥ śukraṁ ca balamēva ca||38||

yathā mukulapuṣpasya su(kha) gandhō nōpalabhyatē|

labhyatē tadvikāśāttu tathā śukraṁ hi dēhinām||39||

nartē vai ṣōḍaśādvarṣāt saptatyāḥ paratō na ca|

āyuṣkāmō naraḥ strībhiḥ saṁyōgaṁ kartumarhati||40||

atibālō hyasampūrṇasarvadhātuḥ striyaṁ vrajan|

upaśuṣyēta sahasā taḍāgamiva kājalam||41||

śuṣkaṁ rūkṣaṁ yathā kāṣṭhaṁ jantudagdhaṁ vijarjaram|

spr̥ṣṭamāśu viśīryēta tathā vr̥ddhaḥ striyō vrajan||42||

jarayā cintayā śukraṁ vyādhibhiḥ karmakarṣaṇāt|

kṣayaṁ gacchatyanaśanāt strīṇāṁ cātiniṣēvaṇāt||43||

kṣayādbhayādaviśrambhācchōkāt strīdōṣadarśanāt|

nārīṇāmarasajñatvādavicārādasēvanāt||44||

tr̥ptasyāpi striyō gantuṁ na śaktirupajāyatē|

dēhasattvabalāpēkṣī harṣaḥ śaktiśca harṣajā||45||

yat ki~jcinmadhuraM snigdhaM jIvanaM bRuMhaNaM guru|

harShaNaM manasashcaiva sarvaM tadvRuShyamucyate||36||

dravyairevaMvidhaistasmAdbhAvitaH pramadAM vrajet|

Atmavegena codIrNaH strIguNaishca praharShitaH||37||

gatvA snAtvA payaH pItvA rasaM vA~anu shayIta nA|

tathA~asyApyAyate bhUyaH shukraM ca balameva ca||38||

yathA mukulapuShpasya su(kha) gandho nopalabhyate|

labhyate tadvikAshAttu tathA shukraM hi dehinAm||39||

narte vai ShoDashAdvarShAt saptatyAH parato na ca|

AyuShkAmo naraH strIbhiH saMyogaM kartumarhati||40||

atibAlo hyasampUrNasarvadhAtuH striyaM vrajan|

upashuShyeta sahasA taDAgamiva kAjalam||41||

shuShkaM rUkShaM yathA kAShThaM jantudagdhaM vijarjaram|

spRuShTamAshu vishIryeta tathA vRuddhaH striyo vrajan||42||

jarayA cintayA shukraM vyAdhibhiH karmakarShaNAt|

kShayaM gacchatyanashanAt strINAM cAtiniShevaNAt||43||

kShayAdbhayAdavishrambhAcchokAt strIdoShadarshanAt|

nArINAmarasaj~jatvAdavicArAdasevanAt||44||

tRuptasyApi striyo gantuM na shaktirupajAyate|

dehasattvabalApekShI harShaH shaktishca harShajA||45||

Any article which is sweet, unctuous, life promoting, nourishing and heavy to digest and causing mental excitement, is to be regarded as virilific.

Therefore, a person, first of all be impregnated with these articles, should approach for his woman. He gets excited by his own urge and also by the erotic attributes of the woman. After the sex act, the man should take bath and drink milk or meat juice and then go to sleep. By doing this, his semen and strength get replenished.

An unblossomed bud does not possess fragrance but fragrance appears when it blossoms. Similar phenomenon takes place in case of semen of the living beings.

It is not proper for a man, desirous of longevity, to enter in to sexual intercourse with woman when he is under sixteen or over seventy yrs. of age.

If a young boy of very tender age whose body elements are not yet fully formed, enters in to sex act with a woman, his body gets dried up like a pond having very little water.

Dried, sapless piece of wood, eaten by worms and has become porous, gets broken immediately by a little pressure. Similarly, the body of the old man gets decayed by sexual intercourse with a woman.

The semen gets diminished by old age, worry, anxiety, diseases, overexertion, fasting and excessive sexual indulgence. By consumption, fear, suspicion and grief, by seeing the deformities in woman, by non excitation of the woman, absence of passionate determination, by abstention from sex and just after full sexual enjoyment, a man is rendered incapable of mating with a woman. This depends on strength of the body and mind.[36-45]

Description of Shukra

रस इक्षौ यथा दध्नि सर्पिस्तैलं तिले यथा|

सर्वत्रानुगतं देहे शुक्रं संस्पर्शने तथा||४६||

तत् स्त्रीपुरुषसंयोगे चेष्टासङ्कल्पपीडनात्|

शुक्रं प्रच्यवते स्थानाज्जलमार्द्रात् पटादिव||४७||

हर्षात्तर्षात् सरत्वाच्च पैच्छिल्याद्गौरवादपि|

अणुप्रवणभावाच्च द्रुतत्वान्मारुतस्य च||४८||

अष्टाभ्य एभ्यो हेतुभ्यः शुक्रं देहात् प्रसिच्यते|

चरतो विश्वरूपस्य रूपद्रव्यं यदुच्यते||४९||

rasa ikṣau yathā dadhni sarpistailaṁ tilē yathā|

sarvatrānugataṁ dēhē śukraṁ saṁsparśanē tathā||46||

tat strīpuruṣasaṁyōgē cēṣṭāsaṅkalpapīḍanāt|

śukraṁ pracyavatē sthānājjalamārdrāt paṭādiva||47||

harṣāttarṣāt saratvācca paicchilyādgauravādapi|

aṇupravaṇabhāvācca drutatvānmārutasya ca||48||

aṣṭābhya ēbhyō hētubhyaḥ śukraṁ dēhāt prasicyatē|

caratō viśvarūpasya rūpadravyaṁ yaducyatē||49||

rasa ikShau yathA dadhni sarpistailaM tile yathA|

sarvatrAnugataM dehe shukraM saMsparshane tathA||46||

tat strIpuruShasaMyoge ceShTAsa~gkalpapIDanAt|

shukraM pracyavate sthAnAjjalamArdrAt paTAdiva||47||

harShAttarShAt saratvAcca paicchilyAdgauravAdapi|

aNupravaNabhAvAcca drutatvAnmArutasya ca||48||

aShTAbhya ebhyo hetubhyaH shukraM dehAt prasicyate|

carato vishvarUpasya rUpadravyaM yaducyate||49||

As the juice exists in the sugarcane, ghee in the whole curd, and oil exists in whole part of the sesame seed, in the same way, semen pervades in the entire body which has the sensation of touch.

The semen trickles down from its site during copulation between man and woman because of sex act, passionate attachment, and physical pressure, as water comes out of a wet cloth when squeezed. The semen is ejaculated from the body as a result of these eight factors- excitement, excessive desire, fluidity, viscosity, heaviness, atomicity and the tendency to flow out and the speedy motion of vata. The un-manifested soul which takes different forms in this world, manifests itself in the form of semen.[46-49]

Characteristics of Shukra

बहलं मधुरं स्निग्धमविस्रं गुरु पिच्छिलम्|

शुक्लं बहु च यच्छुक्रं फलवत्तदसंशयम्||५०||

bahalaṁ madhuraṁ snigdhamavisraṁ guru picchilam|

śuklaṁ bahu ca yacchukraṁ phalavattadasaṁśayam||50||

bahalaM madhuraM snigdhamavisraM guru picchilam|

shuklaM bahu ca yacchukraM phalavattadasaMshayam||50||

The semen which is thick, sweet, unctuous, without any putrid smell, heavy, viscid, white in color, and abundant in quantity, invariably helps in procreation. This is undoubtful about the semen.[50]

Vajikarana

येन नारीषु सामर्थ्यं वाजीवल्लभते [१] नरः|

व्रजेच्चाभ्यधिकं येन वाजीकरणमेव तत्||५१||

yēna nārīṣu sāmarthyaṁ vājīvallabhatē [1] naraḥ|

vrajēccābhyadhikaṁ yēna vājīkaraṇamēva tat||51||

yena nArIShu sAmarthyaM vAjIvallabhate [1] naraH|

vrajeccAbhyadhikaM yena vAjIkaraNameva tat||51||

That process, which make a man capable of copulation with woman frequently and for a long time with stallion vigor, is called Vajikarana.[51]

Summary

तत्र श्लोकौ-

हेतुर्योगोपदेशस्य योगा द्वादश चोत्तमाः|

यत् पूर्वं मैथुनात् सेव्यं सेव्यं यन्मैथुनादनु||५२||

यदा न सेव्याः प्रमदाः कृत्स्नः शुक्रविनिश्चयः|

निरुक्तं चेह निर्दिष्टं पुमाञ्जातबलादिके||५३||

tatra ślōkau-

hēturyōgōpadēśasya yōgā dvādaśa cōttamāḥ|

yat pūrvaṁ maithunāt sēvyaṁ sēvyaṁ yanmaithunādanu||52||

yadā na sēvyāḥ pramadāḥ kr̥tsnaḥ śukraviniścayaḥ|

niruktaṁ cēha nirdiṣṭaṁ pumāñjātabalādikē||53||

tatra shlokau-

heturyogopadeshasya yogA dvAdasha cottamAH|

yat pUrvaM maithunAt sevyaM sevyaM yanmaithunAdanu||52||

yadA na sevyAH pramadAH kRutsnaH shukravinishcayaH|

niruktaM ceha nirdiShTaM pumA~jjAtabalAdike||53||

To sum up-

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 (Fundamental Principles)

• 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 five senses functioning well, beautiful, youth, mutual affection, similar likes and dislikes, from different clan, without physical and mental ailments
2. Increase the quantity and quality of semen. Agents used should have:
   1. Similar material like eggs or semen of other animals
   2. Similar property like cow’s milk, ghee.
   3. Similar pharmacological function of drugs.
3. The male and female partners shall be physically and psychologically able to have pleasant coitus.

• Vajikarana drugs besides helping get good progeny and pleasure is useful in living healthy and long life.
• For copulation, the shukra should possess qualities such as thickness, sweetness, unctuousness, without any putrid smell, heavyness, viscidity, white in colour, and abundant in quantity. This invariably helps in procreation.
• Mind plays a great role in vajikarana. It is important to have a pleasant mind for proper sexual satisfaction. All those items which lead to pleasure increase virility.
• Sexual act should not be done before age16 and after age 70.

Vidhi Vimarsha (Applied Inferences )

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 has been 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. However, this mode of therapy may not have individual acceptance or practical in current period so principle of guna samanya (dravya with similar properties) may be used.

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 (Charak Samhita Sutra Sthana 13/14). Intake of regular ghrita and milk is said to be best rasayana in Agrya Prakrana by Charak. 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 the 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 anubhava semen comes out quickly. Chakrapani comments that due to anubhava shukra has tendency to come out. The factors sara, paicchilya, guru, anubhava 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.

There 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.

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.

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.

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 Hemanta (early winter) and Shishira Ritu (winter) virility of a person is more. So one can have coitus regularly as per their strength in these seasons. In Vasanta 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.

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 factors 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, jeevanti, 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.

1. 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.
2. 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.
3. 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

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.

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, Brimhaniya, 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 and shukrajanana gana; payasya in brimhaniya and balya; jeevanti in jeevaniya; shali and 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 vajikarana formulations

Experienced ayurvedic physicians create vajikarana 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.