The Compendium of Bheḷa 1.6

A wise man should not suppress the arrived urges of urine and feces, / nor of wind, nor of bile, nor of semen, nor of phlegm,

nor should he hold back an arrived urge of eructation, vomiting, yawning, / or sneezing, nor of tears, nor of sleep and the rest.

For these, when suppressed, generate disease and destroy life; / and thus forced when they have not arrived, they produce the very same [troubles].

From the suppression of wind, urine, and feces, the wind and other [morbific entities] / become aggravated; and from [the suppression] of semen, gravel and stone [arise].

Or skin disease, or fever, or swelling in the limbs and the like may occur / through the suppression of vomiting, bile, and phlegm, due to wind.

Blindness [occurs] from the suppression of yawning and the like; cataract from the suppression of tears; / headache from the suppression of sneezing, eructation, sleep, and the rest.

Therefore, having risen early in the morning, one should discharge urine and feces. / The unsuppressible [urges] have been stated; now learn the suppressible ones:

The wise man should suppress an arrived urge of greed, delusion, fear, / thirst [for wealth], anxiety, intoxication, pride, / and likewise of rash heroism.

For one who suppresses these, strength and lifespan increase. / Facing north in a clean place, or facing east, covered [in clothes],

he should attend to what is necessary, and once it is done, touch water [for purification]. / Having performed purification, the person should then chew a tooth-stick:

dhava, palāśa, nyagrodha, or naktamāla, / śirīṣa, karavīra, the jātī tree, or arjuna.

Punarvasu declared the tooth-stick of these to be best, / splitting and crushing [the end] without injuring the gums.

That cleanses his mouth, and tooth-brushing / brings about the pacification of bile, phlegm, and vātarakta.

Paste of musta with triphalā, honey, oil, and warm water— / one should hold each in sequence as a mouthful.

Aggravated wind, bile, and phlegm are pacified by holding a mouthful; / and [a gargle] of madhūka destroys coating, clarifying the voice and blood.

Oil is beneficial to teeth, makes [the breath] fragrant, destroys chronic discharge, / heals a wound in the mouth, and checks decaying [teeth].

Inunction of the sense organs is considered to release heavy morbific entities, / pacify skin diseases, impart strength, and soothe vātarakta.

And for those [exhausted] by excessive sexual intercourse, by falling from chariots, horses, or elephants, / or struck by sticks and fists, it destroys pain and fatigue.

Inunction clarifies the skin; fatigue is pacified by unctuous rubbing; / affusion brings delight and firmness, and destroys dirt.

Anointment gladdens, destroys itching, and clears [the complexion]; / and cold collyrium destroys cataract of the vision.

Strength of hair and sense organs [comes] from errhine oil properly applied; / there is clarification of voice and blood, and grey hairs disappear.

Well-anointed, well-rubbed, and rubbed down according to strength, / bathed in water according to the season, and then anointed thereafter,

with his head groomed, he should then have an errhine administered; / then, for him whose morbific entities have been cleansed, one should prepare smoke:

kuṭannaṭa, cardamom, hrībera, dhyāmaka, agaru, sandalwood, / kālānusāryā, spikenard, pṛthvīkā, and guggulu,

tālīsa, padmaka, musta, priyaṅgu together with hareṇukā, / turmeric, sugandhā, saralā, and devadāru,

śrīveṣṭaka, pine resin, and coraka—these he should assemble. / And his mouth should be smeared with ghee, and then he should drink this smoke.

A smoke-stick measuring eight finger-breadths, or twelve finger-breadths, / or six finger-breadths, is recommended.

A smoking pipe made of gold, silver, copper, or elephant tusk, / or made of tree heartwood, is recommended.

One should apply the smoke four or five times into the channel; / properly indulged in, smoke causes normal downward movement of wind, pulls out phlegm, / and gives strength to vision.

There are eight occasions for smoke, at the end of which it is praised: / just upon rising from sleep, after washing the teeth,

when one has ceased water sports, likewise when one has eaten a meal, / after sneezing, defecation, and intercourse, and likewise after vomiting a meal.

And hear one by one their benefits produced by smoking; / there, I shall explain them in order, beginning indeed with one who has risen from bed:

It destroys excessive phlegm of a person, awakens the six senses, / and, if smoke is [taken by] one who is awake, causes normal downward movement of wind.

After washing the teeth, it thoroughly dispels diseases, / removes discharged phlegm, and makes the mouth fragrant and clear.

Those diseases in the mouths caused by loss of the flesh of the teeth / and the morbific entities such as cough—smoke dispels those as well.

And the pains located in the head arising from water sports, / earache, and catarrh—smoke swiftly dispels these.

Smoke pacifies wind, bile, and phlegm excited by eating; / it purifies the head and also settles what has been eaten.

Wind, entered into the vessels and impelled by sneezing, / pervades all the channels; it is moved downward normally by smoke.

Wind raised up by the act of defecation, gone to the throat, top of the head, or cranium, / or blowing up the vital breaths, is moved downward normally by smoke.

Wind gone to the seminal channels goes only upward; / it produces dreadful diseases; one should move it downward normally with smoke.

To the chief of diseases, those [morbific entities] impelled from their seats by vomiting / conduce to illness; for them, smoke is praised.

When the morbific entities are removed, wind, roaming through the empty spaces / and reaching the head, swoons; one should move it downward normally with smoke.

Having eaten after drinking water beforehand, a man incurs emaciation; / for one who drinks in the middle of a meal, the food is not pulled down.

And who, having eaten, subsequently drinks water afterward— / that food, accompanied by water, leads to equilibrium.

One should warm both hands over fire until they are free of water; / then one should walk a hundred steps, for thus the food goes downward.

One should not eat curds at night, nor without ghee, nor without honey; / […] or what does an intelligent man desire from throat disease?

A person wishing to destroy the occurrence of disease / should not touch food thrown into water, nor eat stale food, nor eat during indigestion.

Wearing shoes, likewise carrying a staff, with an umbrella and a fan, / avoiding all afflictions, one should wander about short of fatigue.

Collected in mind, constantly honoring ascetics, ancestors, gods, / and Brahmins according to rule, a man lives for a hundred years.

For suppressed wind causes colic, and [suppressed] urine generates urinary morbidities; / when an urge is suppressed, it causes cough, catarrh, consumption, and dyspnea.

Feces causes severe abdominal distension, and retention of semen causes impotence; / therefore, a man who desires long life here should not suppress an urge." / Thus said the venerable Ātreya. / Thus the sixth chapter in Bheḷa. / Seventh chapter. / Now we shall explain the chapter on the management of the sense faculties; thus said the venerable Ātreya: