The Compendium of Caraka 6.2.1.1

6.2.1.1

athātaḥ saṃyogaśaramūlīyaṃ vājīkaraṇapādaṃ vyākhyāsyāmaḥ//
vājīkaraṇamanvicchet puruṣo nityamātmavān/
tadāyattau hi dharmārthau prītiśca yaśa eva ca//
putrasyāyatanaṃ hyetadguṇāścaite sutāśrayāḥ/
vājīkaraṇamagryaṃ ca kṣetraṃ strī yā praharṣiṇī//
iṣṭā hyekaikaśo 'apyarthā paraṃ prītikarā smṛtāḥ/
kiṃ punaḥ strīśarīre ye saṅghātena pratiṣṭhitāḥ//
(saṅghāto hīndriyārthānāṃ strīṣu nānyatra vidyate/)
stryāśrayo hīndriyārtho yaḥ sa prītijanano 'adhikam/
strīṣu prītirviśeṣeṇa strīṣvapatyaṃ pratiṣṭhitam//
dharmārthau strīṣu lakṣmīśca strīṣu lokāḥ pratiṣṭhitāḥ/
surūpā yauvanasthā yā lakṣaṇairyā vibhūṣitā//
yā vaśyā śikṣitā yā ca sā strī vṛṣyatamā matā/
nānābhaktyā tu lokasya daivayogācca yoṣitām//
taṃ taṃ prāpya vivardhante naraṃ rūpādayo guṇāḥ/
vayorūpavacohāvairyā yasya paramāṅganā//
praviśatyāśu hṛdayaṃ daivādvā karmaṇo 'api vā/
hṛdayotsavarūpā yā yā samānamanaḥśayā//
samānasattvā yā vaśyā yā yasya prīyate priyaiḥ/
yā pāśabhūtā sarveṣāmindriyāṇāṃ parairguṇaiḥ//
yayā viyukto nistrīkamaratirmanyate jagat/
yasyā ṛte śarīraṃ nā dhatte śūnyamivendriyaiḥ//
śokodvegāratibhayairyāṃ dṛṣṭvā nābhibhūyate/
yāti yāṃ prāpya visrambhaṃ dṛṣṭvā hṛṣyatyatīva yām//
apūrvāmiva yāṃ yāti nityaṃ harṣātivegataḥ/
gatvā garvā 'api bahuśo yāṃ tṛptiṃ naiva gacchati//
sā strī vṛṣyatamā tasya nānābhāvā hi mānavāḥ/
atulyagotrāṃ vṛṣyāṃ ca prahṛṣṭāṃ nirupadravām//
śuddhasnātāṃ vrajennārīmapatyārthī nirāmayaḥ/
acchāyaścaikaśākhaśca niṣphalaśca yathā drumaḥ//
aniṣṭagandhaścaikaśca nirapatyastathā naraḥ/

Now we shall expound the quarter on virilisation [beginning with] the roots of reed and arrow-grass.
A self-possessed man should constantly pursue virilisation,
for duty and wealth, as well as pleasure and fame, depend on it.
For this is the abode of a son, and these virtues rest upon sons;
and the foremost virilising field is an exhilarating woman.
For sense-objects are held to bring supreme delight when enjoyed one by one;
how much more so when established together in aggregate in a woman's body!
(For the aggregate of sense-objects is found in women, nowhere else.)
Indeed, the sense-object resting on a woman is exceedingly delight-producing;
delight resides especially in women, and in women offspring is established.
Duty and wealth are in women, and auspicious fortune, and the worlds are established in women.
She who is handsome, in the prime of youth, and adorned with auspicious marks,
who is compliant and well-trained—that woman is deemed most aphrodisiac.
Yet according to the varied inclination of humanity and by the conjunction of destiny in women,
qualities such as beauty flourish upon attaining this or that particular man.
That supreme woman who, through age, beauty, speech, and gestures,
swiftly enters his heart, whether by destiny or by karma;
who is the very form of a festival for the heart; who has matching thoughts;
who has a matching nature, is compliant, and is pleased with his beloved things;
who, through supreme qualities, has become a snare for all his senses;
separated from whom, he, finding no delight, regards the world as devoid of women;
without whom a man maintains a body as if empty of the senses;
seeing whom, a man is not overcome by grief, agitation, discontent, or fear;
attaining whom, he gains trust; seeing whom, he rejoices exceedingly;
whom he visits ever with supreme rush of excitement as if she were a new woman;
visiting whom repeatedly, having reached [her], he never attains satiety—
that woman is most aphrodisiac for him; for human beings have diverse natures.
A man free from disease, desiring offspring, should approach a woman
who is of a different lineage, virilising, cheerful, free from disorders, and freshly bathed after menstruation.
Just as a tree that gives no shade, has a single branch, bears no fruit,
and has an unpleasant odor stands alone, so too does a man without offspring.