Dr. Madhav V. Diggavi
Sex is one of the basic instincts. Vyavaya, Gramyadharma, Maithuna, Strisanga, Strigamana etc are synonyms used to denote hetero-sexual intercourse between active sexual partners in the classics. From the Vedic hymns, information regarding Sexuality are available. Ayurvedic doctrines also narrate sex as per the basic concepts of Ayurveda. ‘Kama’ is considered third among the trinity of human aspirations. Kama is defined as one of the Manovikaras was born out of Rajas and Tamas principles of Manas (Ca. Vi.6/5).
Sex and Vajikarana
The branch of Ayurveda which deals with the management of defective semen and spermatogenesis along with sexual intensification is called Vajikarana Tantra (Su. Su 1/8). Procreation and recreation are the two merits of Vajikarana Viz., gratification, positive sound health, progeny and instant pleasure (A.S.U. 50/2, Indu). Vajikarana promotes the sexual capacity and performance, on the other hand it also improves the physical and psychological health of an individual (Ibid,) and hence is helpful in preservation and promotion of positive health of a healthy person (A.S.U. 50/1, Indu). Vajikarana makes one loving to the females, more power and sustenance in sex congress and amplifies physical strength, tissue nutrition and OAS (A.S.U. 50/3). By way of Vajikarana, not only the person undergoing the therapy is benefited but also his grand grandsons are also empowered with the capacity of healthy procreation and generation (Ca. Ci 1/1/12, Cp). Therefore Vajikarana is a must for all those partners going to start the sexual life and who wishes to continue the sexual life in a better way.
Sex and Woman
A woman has a pivotal place in sexual congress. She is the platform and media for sex and considered always potent in sexual activity but she plays a passive role in sex, hence Vajikarana is mandatory for a woman. A woman with all best of feminine qualities is the essence of this materialistic world, because of whose fitness and reproductive capacities the race is continued. So she is the Goddess of the home; without whom even a well-furnished house is waste (ASU 50/4).
The ideal female sexual partner
Who is healthy, interested in sexual congress, possesses equal mentality, good in appearance and physique, always exciting and lovely, efficient and co-operates in copulation, educated in general and sex matters, with whom male wishes to have repeated sexual acts and fit psychosomatically is referred as ideal woman for copulation (A.S.U. 50/67, Jejjata). The woman who is from a good family, who gives mental pleasure on just hearing to her name, whose sight gives satisfaction never experienced before, who attracts all senses who has artistic gifts, beauty, youthfulness accompanied with purity and congress, who is bold in the absence of other persons, who is keen to talk about matters, in which her husband is interested and obedient with carnal desire is called agreeable woman. All the materialistic objects are present combined and expressed only in a woman. She pours love and she herself is love, dharma, artha, prosperity, progeny etc. An ideal woman has qualities which enrich her, viz, beauty, possession, tenderness and proficiency in all 64 arts. (Ca. Ci. 2/1/4-7). A person will get good looking, well behaved and heart touching female partner, who will entertain all of his sense organs, pacifies all strains; whose sight vanishes all sorrows, worries, fear etc. and hence the person celebrates every day with joy. This is only because of his previous good deeds. A person should select a female who differs in Gotra, who is free from diseases, who is virile, younger to him; for a good, stable marriage and to get good progeny. (Ca. Ci. 2/1/8-15, Cp).
Sex and man
Sexual capacity is not an inherent, constant, general property. Capacity to have sexual intercourse with woman differs from person to person and is not constant throughout the life span of a person. It has got ups and downs in a lifetime. A person looking strong in physical growth may be weak in sexual activities and one who looks in physique may be sexually strong, potent and possess many offsprings. Some men possess repeated and more number of sexual acts as that of sparrows, some ejaculate more quantity of semen but have less sexual acts as that of elephants, some persons will become enough strong in sex after Vajikarana therapy and some people possess sexual power equivalent to the bull by nature itself. Therefore quantification of sexual capacity and generalized rule in this regard is indiscriminate (A.S.U. 50/8, Ca. Ci. 2/4/4-8). A man who wishes active vilification should regularly consume virilific food substances and medicines. Physical purificatory Panchakarma procedures, Vajikarana recipes augmented with esteemed self-confidence motivated with the positive sex appeal of the female participating in copulation leads to good sex congress and hence full satisfaction. Hence many diets, medicines and conducts have been explained for male sexual capacitation (Ca. Ci. 1/1-4, A.S.U. 50).
Shukra and Sex
Shukra is the thing belonging to man, a product of 4 proto-elements (Ap, Agni, Pruthvi and Vayu), composed of six tastes, when deposited in the womb of a woman brings about conception (Ca. Sa. 2/3, Cp). Pumstva, Paurusha, Bala, Virya are functional synonyms of Shukra (the complete testicular secretions i.e., Semen +Androgens) which is pervaded in the entire body and defect in which leads to lack of virility, masculinity and potency. Retas, the ejaculate (Rupadravya) comes out during intense coital pleasure. (Ca. Ci. 2.4.48-50, Su. Sa. 2/11). Praharsha (Excitement, Erotic), Dhairya (daring activeness), Priti (Love), Cyavana (to come out), Bala (Energy) and Garbhotpatti (Fertilization) are the functions of Shukra related to sexuality. (A.H.Su. 11/4, Su.Su. 15/5, Ca.Ci.15/6). Any defect in Shukra thus leads to infertility and sexual dysfunctions (Ca. Ci. 30/153, Ca. Ci. 30/139-144, Su. Sa. 2/3). Therefore in man, Shukra is responsible for all reproductive phenomena and relative psychosexual neuroendocrinal dysfunctions too (A.S.U. 50/7).
Sex and Age
Persons below 16 years and above 70 years of age are unfit for sexual acts (Ca. Ci. 2/4/40). Pre-adolescent male copulating with a female elder to him will lose strength and vigour (Ca. Ci. 2/4/3), as the male sexual glands and neuro endocrines are not yet completely matured at this age. Middle-aged person ( in between 16 and 60 years) is dominated with Pitta dosha, hence is bestowed with Bala (strength), Virya (potency) and Paurusha (Manliness) etc. which makes him fit for sexual copulation (Ca. Vi. 8/122). Sexual practice is contraindicated in general after 70 years of age because of the dominance of Vata dosha which leads to loss of natural vitality and strength, and if the sex is practised in this old age many crises will occur in the body. According to Acharya Sushruta male should not marry up to 25 years of age (meanwhile he should acquire knowledge about sex) and they should get married to a female above the age of 16 years. Female is said to be fertile between 12 years to 45 years of age.
Seasons and Sex
Sexual practice should be based on health status, personnel strength and seasonal rhythms. Continuous and uncontrolled sex in all the days of the year is not recommended. During cold seasons (Hemanta and Shishira Rutu) naturally, strength will be good and one can have sex as much as he wishes, whereas autumn(Vasanta Rutu) sex on every third day is advocated; in Rainy season (Varsha Rutu) sex at fortnight is preferred and lastly during the hot season (Grishma Rutu) according to an individual’s strength, sex can be practised. (A.H. Su. 7/73).
Prakruti and Sex
Sexuality and potency are also determined by the somatic and psycho behavioural personality of an individual, and the observations made are as follows: (1) Shleshmala prakruti person is bestowed with a good amount of Shukra/Retas, possess more sexual potency and entertain much sexual pleasure and also will have more number of offsprings (Ca. Vi. 8/06). (2) Pittala prakruti person is having less Shukra, less powerful in sexual congress and possess fewer offsprings (Ca. Vi. 8/97) and lastly (3) Vatala prakruti person is weak in sexuality and possess fewer offsprings (Ca. Vi. 8/98).
Sara, Satmya and Sex
If the two metabolic derivatives – Majja (Bone marrow) and Shukra (semen + androgens) are well-nourished and essence in a person either by inheritance or acquired will be blessed with good progeny, good sexual power and loved by females. (Ca. Vi. 8/109). One who consumes more milk and milk products (especially ghee), mutton soups and other preparations will tolerate all foodstuffs. He will be powerful, tolerant and good in sexual practice (Ca. vi. 8/118).
Sleep and Sex
Both sleep and sex are under the influence of limbic system; means rhythmic, natural cyclic sleep phenomena is a psycho neuro endocrinal regulation and so also the sex. Any disharmony in sleep and psycho neuro endocrinal status has repercussions upon general fitness and fine functions of sexuality and vice versa. So it is rightly said that vrushattva (Virility) and klibattva (sexual dysfunctions) are dependent upon normal sleep. Sound sleep is required to maintain normal sexual practice. Therefore sleep and sex is directly related.
Psyche (manas) and sex
Psyche and Vata are directly related. Vata controls, regulates, initiates and maintains the Manas. Sexual expressions and ejaculation are under the control of Vata (A.H.Su. 12/8, Ca.Su. 12/8). The basic initiation of the sexual instinct is under the influence of psychological integrity (Ca. Ci. 2/4/45). Apana and Vyana Vata in association with Sadhaka Pitta and Manas influence the normal sexuality of an individual and any abnormality in this AVSM axis leads to Shukravaha Srotodushti and hence Shukradushti lands up in infertility or sexual dysfunctions (A.H.Ni. 16/125, Ca.Ci. 30/138, Ca. Vi. 5/6) A person’s determination (Samkalpa) to have sex initiates the sex. Harsha, Praharsha (excitement) Priti (affection, love), Bala (Capacity to have sex) and the psycho Sexo endocrinal merits of Shukra (A.H.Su. 11/4, Su.Su.15/5, Ca.Ci.15/6). The entire body is the seat of Manas and Shukra; and Hrudaya is the pivotal organ for the regulation of Rasa, Shukra, Ojas, Manas and Vayu. Hence all psycho sex endocrinal functions are interdependent. The Harsha-sexual excitement is depending on Dehabala (physical strength) and Sattvabala (psychological integrity) and also the Vrushattva – sexual capacity depends upon this excitement and this triangular HDSV axis is not constant (Ca. Ci. 2/4/45).
Sexo-physiology
Sexual desire, excitement and satisfaction are psychosexual feelings. Touch, Sound, Vision, Taste and Smell with respect to the sexuality are the erotic probes and pleasure principles in sexology (Ca.Ci. 2/1/4-6). The human sexual arousal is directly proportional to the physical and mental integrity and fitness (Ca. Ci. 2/4/45). The young, beautiful, willing, erotic, well dressed and behaved female (wife) is considered to be erotica ultimatum (Ca.Ci.2/1/7). The sexual act in that given time will be successful only if the mentality of both partners is equal, both are young, healthy, willing, without fear and made of their mind to have copulation (Ca.Ci.2/4/20-30).
The sexual copulation starts with sensate focus phase, wherein the person is determined to have sex (Samkalpa) starts pleasurable talks, touch and sensations. The next phase is foreplay – Ceshta-Samkalpa-Pidana-Samsparshana (Ca.Ci.2/4/46-47). To initiate the sexual feelings and thereby to get excitement and erections, there should not be any strict order to carry out this chain of activities. This differs in time, style and manner from person to person. The next phase is for complete erection, ejaculation and orgasm. Here Harsha, Dhvaja ucchraya and Shukra pravartana take place. Samkalpa, Ceshta, Pidana (kissing, genital fondling etc) prepare actual coitus, Vata (vyana) being chief actor, stimulates Manas and Shukra in the entire body. Shukra by its virtue of Sarattva, Picchilattva, Guruttva and Anupranavabhava starts dislodging from entire body and Shukravaha Srotomula. Vayu and Akasha principles make it to ooze out through Majjavaha channels (Su.Su.2/23, Ca.Ci.15/33-34) from the depth of sneha part of Majja, the precursing metabolic derivative of Shukradhatu. The still continued sexual pleasurable acts mediated through Apana-Vyanavata axis bring Shukra towards ejaculation. In the climax, the rupadravya (Retas, the complete ejaculatory material) is ejaculated from Shepha-the Shukravaha Srotomula and the male gonadal counterpart (Ca. Ci.2/4/47-49). Acarya Susruta also narrates this Sexo-physiology starting from sensual sight, thought, words, the pleasant mind than physical touch leading to ejaculation which is very similar to the process of lactation and milking in females – mother (Su.Ni. 10/20-21, Dal). So, ejaculation and orgasm are complex and are under the influence of psycho Sexo endocrine axis rhythm, called Vata, Manas, Shukra, Rasa, etc. in Ayurvedic doctrines.
Sexo pathology
Shukra is the platform to exhibit the symptomatology of sexual dysfunctions. Any derangement in Manas-Vata-Shukra (MVS) axis due to any cause leads to Shukravaha Srotodushti and Shukradushti manifests either as infertility or sexual dysfunctions (Ca. Su. 28/18, Ca.Ci.30/135). The supporting factors are Agni, the morbidity of precursor metabolic derivatives, Trayopasthambhas, Prakruti, Vayu, Bala, Sara, Ahara, Vihara, Manas, Agantu factors and lastly even Daiva or Karma (Ca. Ci. 30/138-177, Ca.Su.2, Ca.Ci.2/4/43).
Sexopathogenesis in general
The Sahaja (Adibala, Janmabala, Su.ci.26/11) hetu, parental bijadosha (Ca. Sha.8) or defective deeds of self (Ca.Ci.30) mediating the mind cause tridoshic imbalance. Parallelly the diet and conduct will also bring the same equation lastly to vitiate Agni (Ca. Vi.2/8, Cp) and thereby Ama the root toxic Sexo-patho-physiological target is formed. Either Vatadosha or Ama separately vitiates Shukravaha Srotas. Vyana-Apana dushti, Shukragatavata and Shukravrutavata, Apanavruta Vyana (A.H.Ni.16/24, Ca.Ci. 30/189, Su.Ni. 1/20) are Vata specific manifestation platforms. Secondly, Amadosha directly involving in Shukravaha Srotodushti process leads to Shukradushti to produce sexual dysfunctions as per the dominance of causative mechanics. Consequently, Jatottara (Doshabala) external causes, secondary to other diseases, direct injury to Shukra-vahasrotomula (as a consequence of mistake during surgery near gonads e.g. Hydrocele, Herniorrhaphy, Lithotripsy etc) will bring the symptomatology by direct Srotodushti and Shukradushti (Ca. Ci. 30/137).
Kriyakala Specific to Sexo Pathogenesis
Due to the different causes, Tridosha Vitiation and Agnidushti leads to Ama (Sancaya, Prakopa) and that in turn hamper regulation of seven dhatus (Prasara) so that chronologically or directly the Retovahasira, Shukravaha Srotas and Shukravaha Srotomula are affected by pathological ailments (Sthanasamshraya) wherein the supportive external factors are Marma Cheda (Su.Ci.26) etc. The Shukradushti manifested like this is the root mechanism for manifestation of various reproductive and sexual problems (Vyakti) viz. Kshayaja, Jaraja, Bijopaghataja and Dhvajabhangaja Klaibya (Ca.Ci.30). When not checked in this stage the complicated manifestations will be seen (Bheda) viz., Hrudroga, Shvasa, Krumi, Mani-Shepha-Mushka vidirana.
Morbid states and Sex
Any deviation from total health definitely shows its negative effects on the sexuality of an individual. Here those morbid states affecting the sex have been discussed in short.
Grahani roga (IBS, Sprue, Malabsorption syndrome etc): sufferer will develop Strishu Aharsha – disinterest and aversion towards female and sex (Su. Ci. 15, M.N.Grahani).
Pandu and Kamala (Haematological and Hepatobiliary disorders): The advanced stage of aggravated Pitta and Vata lead to Halimaka, were in loss of vital strength (Balakshaya), decreased enthusiasm (Utsaha hani) and even disinterest in female and sex.
Arsha (haemorrhoids): The secondary effects of Shleshmaja Arsha land up in Klaibyata (M.N. 5/23) and anorectal disorders pose the problems related to reproduction viz. Apraharsha, Kshina retas, Alpapraja etc (Su. Ni. 2/15).
Upadamsha (STDs): Consequences hampers the sexuality of the sufferer. (Mn. Su. Ni.2/17).
Shukradhatugata jvara: Jvara, in general, can cause Shepha Stabdhata (Erectile dysfunctions)
Shukra-moksha (Ejaculatory dysfunctions) (Su. U. 39/89).
Obesity (atisthaulya): Abnormal medas (fat) deposition in the body has a negative impact over sexual performance and the person suffer from Alpamaithuna, Klaibya etc (M.N. 34/43, Ca. Su. 21/7-10).
Consequences of Prameha and Madhumeha on the body and sexuality are very serious, like decreased sexual copulation capacity, Mushkavidirana (Genital wounds etc) and loss of strength (Bala) etc. (A.H.Ni.10).
Sex therapy
Vajikarana Tantra is the branch of Ayurvedic medicine devoted to treating the sexual and reproductive problems having sex counselling. Sexopharmacology and Sexpackages-diet sectors.
Sex Education
The person going to get married should have sex knowledge and should select such a female as sexual partner who is well versed in 64 arts, Kamasutra et al. (Ca. Ci. 2/1-4). Indirect reference has been made to get educated about sex by saying that improper and ill understanding the female partner also cause sexual dysfunctions, Klaibya (Ca.Ci.30/139-144).
Sex settings
Vajikarana mitra mandali, Vajikara areas, ponds, interior decorations, friends married an expert in sexual activities, bed arrangements, perfumes, exciting lighting etc. will enhance the sexual performances (Ca. Ci.2/1/4) which are to be adopted as per the taste of an individual, season and place etc. to get better erotica.
Sex counselling
Race, familial tendencies and equalities in all respects, change of Gotra (the ancient way of identifying the humans). The art of sex has not been directly dealt with and said to refer to the special texts. General health counselling is also a part of sex counselling which are Dinacarya, Rutucarya, Ratricarya and Sadvrutta etc. (Ca. Ci. 2/1-4).
Female Erotic zones
As per the moon, sexual erotic zones in females has been said which very important in counselling. In full moon fortnight from above downwards the erotic zones are centre of the head, eyes, lower lips, cheeks, neck, belly, breasts, chests, umbilicus, thigh, vaginal/vulva, knees, ankles, tarsals, and it is reverse in the black moon are kissed, the lower lip is held in teeth, breasts fondled, buttock, thighs and limbs are tapped (Y.R.)
Sexo-pharmacology
Various single drugs and compound preparations have been advocated in all classical triplets and almost all literature of Ayurveda. (1) single drugs: Atmagupta, Shatavari, Ashvagandha, Masha, Yashtimadhu, Ikshuaraka, Vidari, Bala, Ashtavarga, Shunthi, Gokshura, Bhallatak, Musali, Jatiphala, Akarakarabha etc
(2) compound materials: Vrsya gutika, Vrsya ghruta, Vajikarana ghrutam (Ca. Ci. 2/1-4), Vrsya mamsa rasas, Apatyakara ghruta, Vanari gutika, Amruta Bhallataka leha, Kameshvaramodaka, Pugapaka (Y.R. Vajikarana), Kaminividravana rasa, Makaradhvaja vati, Makara-mushtiyoga etc (B.R.)
(3) diet materials: Masha, Godhuma, Ghruta, Kshira, Madhu, Sharkara, Shali, Ikshu, Guda, Mamsa rasa, Bastanda, Nakraretas, Cataka mamsa, Mahisha rasa, etc (Ca. Ci. 2/1-4)
(4) psycho sexo pharmacology: Psychological well being, the Priti, Dainya, Bala, Sthairya, Akrodha, Harsha, Samkalpa etc are the psychological factors which will support for better sexuality. Medhya Rasayana drugs viz., Brahmi, Jyotishmati, Jatamamsi etc. are also beneficial in uplifting the sexual performances.
Legal Aspects of Sex
There are many scattered references in Ayurvedic literature regarding sex and sexual code. Some of them are as follows: Not to have sex before 16 years, not with the enemy’s female, King’s wife, friends wife, Teacher’s wife, Student’s wife, Diseased, Sanyasin, and with the old lady. Not to marry the girl from the same race and Gotra. The partner should be selected according to age, family education, beauty etc. She is not exclusively meant for recreation. Not to change the partner irresponsibly. Sex is contraindicated for a male above 70 years and female above 50 years of age. In general, sex once every three days is good. During hot (Grishma) season sex once in a fortnight is preferable. In public places, open areas and near sages and gurus, the sex is prohibited. Sex with animals, artificial objects and ayoni is strictly prohibited. (Ca. ci. 2/1-4, Y.R. Su. 50).
DR. MADHA DIGGAVI is the Professor at Taranath Government Ayurvedic Medical College, Bellary, Karnataka.
