The Compendium of Caraka 1.7: saptamo 'adhyāyaḥ /

Now we shall explain the chapter on not suppressing natural urges.

Thus spoke the venerable Ātreya.

A wise man should not suppress the manifested urges of urine and feces,
nor of semen, nor of wind, nor of vomiting, nor of sneezing,

nor of belching, nor of yawning, nor the urges of hunger and thirst,
nor of tears, nor of sleep, nor of breathing caused by exertion.

Listen to me as I describe, each individually for the purpose of treatment,
the diseases that occur in one who suppresses these manifested urges.

Pain in the bladder and penis, dysuria, headache,
bending of the body, and distension of the groin are the symptoms of suppression of urine.

Sudation, tub-baths, massage, and nasal ingestion of ghee,
as well as three types of enema, should be administered when urine is obstructed.

Pain in the colon and head, non-passage of flatus and feces,
cramps in the calves, and distension of the abdomen occur when feces are suppressed.

Sudation, massage, tub-baths, suppositories, and enema therapy,
as well as churner food and drink, are wholesome when feces are obstructed.

Pain in the penis and testicles, body-ache, distress in the heart,
and retention of urine occur when semen is suppressed.

There, massage, tub-baths, madirā wine, cocks,
śāli rice, milk, non-unctuous enema, and sexual intercourse are recommended.

Obstruction of feces, urine, and wind, distension, pain, exhaustion,
and other abdominal diseases born of vāta occur from the suppression of flatus.

In that case, the application of unction and sudation, suppositories, foods,
drinks, and enemas, as well as downward carminatives for vāta, are recommended.

Itching, urticaria, anorexia, pigmentary disorder, swelling, anemia, fever,
kuṣṭha, nausea, and erysipelas are diseases born of the suppression of vomiting.

Inducing vomiting after eating, smoke-inhalation, fasting, bloodletting,
dry food and drink, exercise, and purgation are commended here.

Stiffness of the neck, headache, facial paralysis, hemicrania,
and weakness of the sense organs occur from the suppression of sneezing.

There, massage of the supraclavicular region, sudation, smoke-inhalation with errhine therapy,
vāta-alleviating diet, and ghee taken after meals are wholesome.

Hiccup, dyspnea, anorexia, tremor, and blockage in the heart and chest
occur from the suppression of belching; there, the remedy is equal to that for hiccup.

Bending [of the body], convulsions, contraction, numbness, tremor, and shaking
occur from the suppression of yawning; there, all vāta-alleviating medicine [is beneficial].

Emaciation, debility, discoloration, body aches, anorexia, and vertigo
occur from the suppression of the urge of hunger; there, unctuous, warm, and light food [is beneficial].

Dryness of the throat and mouth, deafness, fatigue, exhaustion, and pain in the heart
occur from the suppression of thirst; there, a cold, refreshing drink is desirable.

Coryza, eye diseases, heart disease, anorexia, and vertigo
occur from the suppression of tears; there, sleep, liquor, and pleasing stories [are beneficial].

Yawning, body aches, drowsiness, head diseases, and heaviness of the eyes
occur from the suppression of sleep; there, sleep and massages [are beneficial].

Phantom tumor, heart disease, and confusion arise from holding the breath of exertion;
there, rest and vāta-alleviating measures are wholesome.

These diseases which have been proclaimed arise from the suppression of urges;
desiring their non-arising, one should not suppress these urges.

However, one desiring welfare here and in the hereafter should restrain these urges:
those of rash, unwholesome actions of mind, speech, and body.

The wise person should restrain the urges of greed, grief, fear, anger, vanity,
shamelessness, jealousy, excessive passion, and covetousness;

One should restrain the arising urge of harsh speech, excessive [speech],
slanderous [speech], untruthful [speech], and untimely speech;

Whatever bodily activity occurs through the affliction of others,
such as intercourse with another's wife, theft, and violence—one should restrain its urges.

A person whose actions of mind, speech, and body are sinless enjoys the term 'virtuous',
and happily experiences and amasses righteousness, wealth, and pleasure.

That bodily movement which is desirable, aimed at stability, and increases strength
is known as physical exercise; one should practice it in measure.

Lightness, capability for work, stability, endurance of hardship,
decrease of doṣas, and increase of the digestive fire arise from exercise.

Fatigue, exhaustion, consumption, thirst, bleeding disease, severe fainting,
cough, fever, and vomiting arise from excessive exercise.
(The appearance of sweat, increase in respiration, lightness of the limbs,
and obstruction of the heart and the like—such is the mark of [adequate] exercise.)

Exercise, laughter, speaking, walking long paths, sexual intercourse, and keeping awake at night—
even if one is habituated to them, a wise person should not indulge in them beyond measure.

He who excessively engages in these and other such things
perishes suddenly, like a lion dragging an elephant.
(Those severely emaciated by excessive intercourse, carrying loads, walking paths, and hard work,
and those people overcome by anger, grief, fear, and fatigue,
children, the elderly, those with excess vāta, and those who speak loudly and continuously,
as well as those who are hungry and thirsty, should avoid exercise.)

A wise man should gradually refrain from unwholesome things to which he is accustomed;
he should gradually adopt the wholesome, and the method is taught here:

In the addition [of the wholesome] and the reduction [of the unwholesome], the step should be by quarter parts;
thereafter, with an interval of one day, then two days, and three days.

Doṣas reduced gradually, and qualities accumulated gradually,
become lasting, do not recur, and become unshakable.

Some men have balanced pitta, vāta, and kapha from conception onwards;
some are seen to be dominated by vāta, some by pitta, and likewise some by kapha.

Among them, the former are disease-free, while those dominated by vāta and the rest are constantly ailing;
for their bodily constitution is said to be associated with doṣas.

For them, a regimen of health with opposite qualities is wholesome;
for one with balanced tissues, habituation to all tastes in equal measure is praised.

Two below, seven in the head, and the sweat-pores—
the channels of bodily wastes are afflicted by vitiated and excessively increased wastes.

One should recognize an increase of wastes by heaviness, a decrease of wastes by lightness,
and of the channels of wastes especially by retention or excessive evacuation.

Indicating those curable diseases by the signs of the doṣas, one should treat them
with measures opposed to the causes of the disease, carefully considering the measure and the time.

These and other diseases arise in those who follow an irregular regimen for the healthy;
therefore, being free from disease, one should be devoted to the regimen for the healthy.

In the first month of spring, again in the first month of the rainy season,
and also in the first month of winter, one should eliminate the accumulation of doṣas,

for those whose bodies have been unctuated and fomented, constantly upwards and downwards;
then the wise person should administer enema therapy and nasal therapy.

Thereafter, knowing the proper time, one should apply, in proper order and according to suitability,
established rejuvenatives and aphrodisiac formulations.

In this way, when the tissues are situated in their natural state, diseases do not arise,
the tissues flourish, and old age progresses slowly.

This procedure has been set forth for the non-arising of endogenous disorders;
for the other [exogenous disorders], it will be taught separately.

Those exogenous diseases of men that arise from spirits, poison, wind, fire, physical trauma, and the like—
in those, wisdom errs.

Those mental disorders which are jealousy, grief, fear, anger, vanity, hatred, and the like
are also all declared to arise from error of wisdom.

Renunciation of errors of wisdom, calming of the senses, mindfulness,
knowledge of place, time, and self, and adhering to noble conduct—

this path has been shown for the non-arising of exogenous disorders;
a wise person should, in advance, do that which he knows to be wholesome for himself.

Knowledge of the instructions of authoritative persons and their application are the cause
for the non-arising of disorders and for the pacification of those that have arisen.

Those of sinful conduct, speech, and nature, slanderers, lovers of strife,
mockers of vital parts, greedy, envious of others' prosperity, deceitful,

delighting in defaming others, fickle, serving enemies,
ruthless, and abandoners of righteousness—such lowest of men should be shunned.

Those who serve elders endowed with intellect, learning, age, character, courage, memory, and concentration;
those who are mature, knowers of inherent nature, free from distress,

pleasant towards all beings, tranquil, of commendable vows,
speakers of the right path, whose sight and hearing bring merit—such people should be served.

Desiring happiness here and in the hereafter, the wise person
should make the highest effort in consuming the wholesome in food, conduct, and movements.

One should not eat curd at night, nor without ghee and sugar,
nor without mung bean soup, nor without honey, nor hot, nor without āmalaka.

A lover of curd who disregards the prescribed method may contract
fever, bleeding disease, erysipelas, dermatosis, anemia, vertigo, and severe jaundice.

Here are the verses:
The urges, the diseases arising from the urges, their medicine,
and which urges are to be suppressed, for what purpose, and what is wholesome and unwholesome;

The step-by-step method of abandoning the unwholesome that has become accustomed and adopting the unaccustomed,
and diet according to constitutional nature, and medicine for the diseases of the channels of excretion;

And the remedy for the non-arising of future diseases,
and the persons to be avoided and associated with by a wise person seeking his own well-being;

And the regimen according to which curd should be consumed and why—all this the sage born of Atri
has declared in the chapter on 'Non-Suppression of Urges'.

Thus ends the seventh chapter, titled 'Non-Suppression of Urges', in the Ślokasthāna of the treatise composed by Agniveśa and redacted by Caraka.