~ History of Ayurveda … A Heritage Of Healing ~

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The Dhatus, Upadhatus, and Malas

At the end of the dhatu feeding chain, a secondary group of tissues is created, called the upadhatu. These tissues do not provoke a chain reaction with subsequent upadhatus, as is seen in the dhatus. Also, each primary dhatu, after having been fed, produces its own bodily waste called malas.

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MALAS: BODILY WASTE

Malas are the various waste products of the dhatus produced during the normal metabolic
process. The three primary malas being Purisa (faeces), Mutra (urine) and Sweda (sweat).
Ayurveda clearly states that only a balanced condition of doshas, dhatus and malas is
arogya (good health or disease free condition) and their imbalance is the cause of ill health or
disease.


Purisa is the waste left back after nutrients of digested food have been absorbed in the small
intestine.  The consistency of the faeces depending  on the main digestive fire i.e jatharagni
and apana vayu( refer to the 5th type of vata).This system is known as Purishvahastrotas.


The tridoshas must be in balance to ensure normal evacuation. Pitta and kapha help
digestion and vata governs the mobility throughout the process. Any imbalance between
these can lead to various symptoms of abdominal heaviness or pain, flatulence, constipation
or diarrhea. It may also give rise to diseases as rheumatoid arthritis, osteoarthritis, low-back
pain, asthma, bronchitis as well as stomach ulcers and irritable bowels.


Mutra is derived during the course of digestion within the human body. The first stage of urine
formation begins in the large intestine where fluids are absorbed into the system. The entire
urinary system i.e Mootravaha strotas-kidneys, uterus, bladder and urethra, take part in the
formation and elimination of urine, regulating the fluid balance in our body and also
maintaining blood pressure. Any imbalance of increased or decreased urine may result in
disorders as kidney stones urinary infections, cystitis, abdominal pain and bladder disorders.
Sweda (sweat) is the third primary mala, and it occurs as a waste product during the
synthesis of meda dhatu (fatty tissue). Eliminated through skin pores, it controls body
temperature. The channels responsible for bringing the sweat to skin surface are known as
sweda vaha srotas. It is essential that normal formation and flow of sweat takes place as
otherwise it may lead to skin infections, itching/burning sensation over the body, loss of fluid
balance and reduced body temperature.


The three principal malas are urine, feaces, and sweat. These waste products, like the
doshas and dhatus, are composed of the five elements. Secondary malas include the
intestines fatty excretions, earwax, hair (body, head, and beard), nails, tears, and menstrual
discharge.


The normal flow of the malas is obstructed whenever the Doshas are increased or decreased
beyond their natural state. Pancha karma, the five-fold Ayurvedic cleansing therapy, is
designed to assist the body in the elimination of  The Malas.

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AMA: THE SEED OF DISEASE

When the body’s digestive fire is not adequate, foods remain undigested and unabsorbed in
the intestinal tract, and ama is the result. Foul-odour and sticky, ama clogs the intestines and
other channels of the body, including its blood vessels. Ama prevents the colon in its attempt
to carry out its primary functions like extracting the vital force, or prana, from the digested
foods. Ama undergoes a multitude of chemical changes, gradually creating toxins, which are
released into the bloodstream. As mentioned earlier if the main digestive fire vitiates, so do
the seven other fires (dhatwagni) on the cellular (tissue) level, thus creating ama in the
tissues. Excess dosha and toxins (from ama) form a sinister team as they travel through
different channels (as mentioned in the next topic) with great rapidity to a weakened (disease
prone/vulnerable) part of the body. Through its toxicity, ama elicits a negative immune
reaction in the body’s tissues until, finally, disease manifests in these organs.


All internal diseases begin with ama’s presence in the body, and all externally created
diseases eventually produce ama. In addition to obstructing the body’s channels, ama causes
a deterioration in our strength and energy levels. It reduces rasa, inducing lethargy and
fatigue. Equally crippling to the system is mental ama, gathered through misperception and
disturbed emotions. Greed, selfishness, possessiveness, stubbornness, anger, and excessive
desires become mental pollutants, are also ama.


An early sign of ama in the body is a sticky coating on the tongue. In Kapha types*, the
coating is usually thick, sweetish, and whitish in colour. Pitta types* tend to have a slimy,
sourish, yellowish coating and Vata types* have a dryish, bitter, grayish coating. When these
early symptoms occur, fasting may readily alleviate ama and/or the pancha karma therapies
administered according to the body type and in the appropriate season.

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Role of Taste 

It is as important to realize that every food's unique combination of attributes will influence its
taste and the action it causes in the body. With every taste having a different action – as
detailed below. Astanga Hrdayam clearly describes the characteristics of each of the six
tastes and problems that might be experienced from its habitual over-consumption. Most
foods being a combination of two or more of these tastes e.g. coffee is bitter and pungent.

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Sour

Comprised of the elements earth & fire, it increases pitta and kapha and is good for heart
and digestion. Stimulates agni, moves inactive Vata energy down the pelvic cavity, sets the
teeth on edge and increases salivation. Excess use may cause looseness and flabbiness,
loss of strength, giddiness, itching, irritation, a whitish yellow pallor, swelling, thirsts and fever,
and diseases arising from excess pitta and kapha.

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Sweet

Related to earth & water, it increases pitta and vata, producing greater strength in the tissues
and value to the aged, wounded, emaciated and children. Universally liked, it often adheres to
the inside of the mouth, giving a feeling of pleasure, contentment and comfort. Good for the
complexion, hair, senses and oja, it also increases breast milk and helps unite broke parts like
bones. By its virtue it prolongs life and helps life activities. In excess however it may cause
diseases arising from fat and excess kapha e.g. obesity, skin infections, unconsciousness,
diabetes, enlargement of neck glands or malignant tumors etc.

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Salt

The water & fire in salty taste increases pitta and kapha. It clears obstruction of channels and
pores and increases the digestive activity and salivation. Also responsible for lubrication and
sweating, it penetrates the tissues. An excess of it may cause baldness and graying of the
hair, wrinkles, thirst, skin diseases, blood disorders and loss of body strength.

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Pungent

Fire & air in pungent increases vata and pitta and mitigates kapha. Increases hunger, is
digestive, causes irritation, brings secretion from the eyes, nose & mouth, and gives a burning
sensation to the mouth. It dilates the channels and breaks up the hard masses. But an excess
use of it may cause thirst, depletion of reproductive tissue and strength, fainting, contracture,
tremors, pain in the waist and back, and other disorders related to excess of pitta and kapha.

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Bitter

Air & space being its elements, it increases  pitta and kapha. Drying up moisture from fat,
muscles, faces and urine. It cleans the mouth and destroys the perception of taste. It is said
to cure anorexia, worms, bacteria, parasites, thirst, skin diseases, loss of consciousness,
fever, nausea, burning sensation. But in excess, it increases vata, causing diseases of vata
origin and depletion of tissues.

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Astringent

Air & earth increases vata and controls increased pitta and kapha. It cleans the blood and
causes healing of ulcers. Like bitter, it too dries up moisture from fat. It absorbs water, causing
constipation and hindering digestion of undigested food. Its excess use causes stasis of food
without digestion, flatulence, pain in the cardiac region, emaciation, loss of virility, obstruction
of channels and constipation.

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BALANCING SEASONAL TASTES
AND
BODY TYPE TASTES 

The apparent contradictions between the tastes and qualities beneficial to each body type,
and the tastes and qualities suggested by the cyclical nature of the seasons are to be
understood in the following way: The tastes which are generally good for each body type may
become heightened or prevalent in the body and external environment due to seasonal
influences. For example, of the six tastes, the pungent flavour naturally predominates during
the summer; although considered a generally good all-year taste for Kapha types, it needs to
be used in the summer season with discretion. This is because in summer the pungent taste
prevails out of the six tastes.(According to the seasonal accumulation of the doshas, in
summers there is decrease of kapha and the pungent taste also causes decrease in kapha
and increase of vata which may lead to vata/kapha disorders).


Similarly, the salty taste which predominates during autumn, although considered a generally
excellent all-year taste for Vata types, needs to be reduced during the autumn season, even
by Vata types(According to the seasonal accumulation of the doshas in autumn there is
alleviation of pitta, the salty taste also causes alleviation of pitta  which may lead to pitta
disorders).


In the early winter, the sweet taste predominates, and although generally an excellent all-year
taste for Pitta types, needs to be reduced during the early winter, even by Pitta types.
(According to the seasonal accumulation of the doshas in winter there is increase in kapha
and sweet taste also causes increase of kapha which may lead to kapha disorders).

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Important Rules And Regulations Related to DIET :
CONCEPT OF DIET IN AYURVEDA :
1) Definition :

Diet is that – what we eat.
It includes everything we eat or drink.
Diet is the cause of the very existence, Energy , Colour & ‘Oja’ (immunity/Ultimate purified
form of all the Sharir Dhatus i.e Body tissues) of every living being on this earth.

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2) ‘Diet’

is the cause of the birth, maintenance, & destruction of all forms of life on this
earth.
From ‘Diet’ only we acquire following things – constant growth, unhampered growth , Energy ,
Wellbeing – Health, Colour, Proper functioning of the Indriyas (Sense Organs).
Improper dietis the major cause of  all illness according to Ayurveda.
From all above statements one can say that’ In short everything depends
on diet.

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AYURVEDIC CONCEPT OF FORM OF DIET

According to Ayurveda Body is said to be made up of Panch Mahabhutas (Pentads) & hence
the food also needs to be Panchbhautic (Made up of Panch (five) Mahabhutas) then only food
can get digested & be utilized for the growth of Panchamahabhutas (the basic constituents of
body) which in turn results in growth of body.
The diet should be made up of all the six tastes i.e. Sweet, Sour, Salty, Hot, Bitter, Astringent.
It has also been stated that according to the properties diet again can be of  2 types i.e.
Heavy to digest , & Easy or light to digest .

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Ideal Diet

The ideal diet should have following properties:-
1) It should increase the strength of body.
2) It should be tasty/it should be such that it should be liked by the one, who is
taking it.
3) It should give energy instantaneously / immediately after taking it.
4) It should have the capacity to withhold the body & give its strength &
energy to carry on its regular functions.
5) It should satisfy the one taking it .
6) It should be hot, unctuous ,not dry when taken.
7) Should be taken in proper quantity.
8)It should not be incompatible .(mentioned in uneasy combinations below)
The food (Diet) with all above properties is said to be ldeal diet.
The Diet which is of all the properties explained above can only do the functions prescribed to
it.