Malas (मलाः)

Malas (मलाः)

The term ‘Mala’ in Samskrit literally means ‘dirt, filth or impurity’. In the context of Ayurveda, Mala denotes those impurities in physical body which when remain in body for more than a stipulated time period, make the body dirty or filthy. In other words, Malas are one of the 3 key components of the Sharira (शरीरम्), which when not in equilibrium, increase impurities in the body.

परिचयः ॥ Introduction

Doshas, Dhatus and Malas are the 3 fundamental functional units in the body. Each one of these components perform specific function in the body and their presence in optimum level and pure form is integral for the normal functioning of the body systems. Malas are impurities produced after the process of Pachana (पाचनम्। digestion and metabolism). These are the unwanted by-products of the Pachana and need to be excreted out of the body. However, their presence for a stipulated time in the body, their composition, optimum levels and timely removal is equally important in order to maintain the equilibrium of Doshas (दोषाः), dhatus (धातवः) and malas (मलाः), all of which are interdependent. Thus, Ayurveda acharyas have always considered the imbalances in malas and their role in maintaining health or developing diseases.

व्युत्पत्तिः॥ Etymology

The term 'Mala' is derived from the root word in Samskrit which denotes cleansing purifying activity.

मृज्यते शोध्यते इति । (शब्दकल्पद्रुम)

विविधाः मलाः॥ Types of Malas

Purisha, Mutra and Sweda are called as Trimalas (त्रिमलाः । 3 wastes) of Sharira. These can be roughly correlated with Stools, Urine and Sweat respectively. Among these 3, Purisha (पुरीषः) and Mutra (मूत्रम्) are believed to be the Annamalas (अन्नमलाः) i.e. waste products obtained from the process of digestion (of food) while Sweda (स्वेदः) and few other substances are obtained from the process of Sookshma pachana (सूक्ष्मपचनम् । dhatu level metabolism). Various malas described by different Ayurveda acharyas are listed below

1. Vit OR Purisha (विट् / पुरीषम् । Feces) - Waste by product of digestion, excreted through Guda (anus). Thus, correlated with Stools.
2. Mutram (मूत्रम्। Urine) - Waste by product of digestion, excreted through Basti (Urinary system). Thus, correlated with Urine.
3. Rasa mala Kapha (रसमलः कफः । Kapha like mala)
4. Rakta mala Pitta (रक्तमलम् पित्तम् । Pitta like mala)
5. Khamalas (खमलाः । Impurities/debris material found at various external orifices)
6. Sweda (स्वेदः । Sweat) - Commonly known as Sweat, excreted through skin.
7. Kesha (केशाः । Hair)
8. Loma (लोमाः । Body hair)
9. Sneha at Akshi, Vit and Twak ( स्नेहो अक्षिविट्‍त्वचाम् । Unctuousness causing substance in Eyes, Stools and Skin)

मलानां कार्यम्॥ Function of malas

Although malas have a tendency to generate impurities in sharira, they do have the role in normal functioning of the body. Malas are excreted out of the body once their function is over. If body fails to discard them, they become painful to the body. Ayurveda considers Malas as one of the 3 roots of the Sharira. Thus they are equally important as Doshas and Dhatus when it comes to the normal as well as abnormal function of the body. According to Ayurveda, when Malas are in the balanced state, they perform specific functions as described here.

1. Purisha-
2. Mutra-
3. Sweda-

Thus, Malas play important role in normal function of Sharira as well as in the development of diseased state of the body.

धातुमलाः॥ Dhatu-malas

There is another subcategory named Dhatumalas in Ayurveda, which is important while understanding the process of tissue level metabolism. Dhatumalas are the waste by-products of Sookshma pachana (tissue level metabolism). Ayurveda acharyas have listed dhatumalas for most of the dhatus e.g Kapha is considered as the Rasa dhatu mala while Pitta is considered to be Rakta dhatu mala. Kesha (Hair) are considered as the Asthi dhatu malas. (Citation)

This category of malas also holds clinical importance since Vaidyas (Ayurveda practitioners) look at the abnormalities related to various body constituents considering their roots of origin and development. It is believed that, in authentic Ayurveda practice, one can achieve optimum therapeutic outcome when these fundamentals are kept in mind and not just by equating conventional medical terms with Ayurveda theories.