E-ISSN:2456-3110

Review Article

Panchmahabhut

Journal of Ayurveda and Integrated Medical Sciences

2022 Volume 7 Number 3 April
Publisherwww.maharshicharaka.in

Concept of Panchmahabhut and its utility

Singh V.1*, Kushwaha H.2, Dwivedi S.3, Yadav A.4, Kamlesh.5
DOI:

1* Vasu Singh, Post Graduate Scholar, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

2 Harish Chandra Kushwaha, Associate Professor, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

3 Sandeep Dwivedi, Assistant Professor, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

4 Amarjeet Yadav, Assistant Professor, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

5 Kamlesh, Assistant Professor, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.

The universe is called Pancabhautic. It simply means that everything in this universe is derived from these five basic elements. As it is the embodiment of the universe, everything which exists in the universe (Bramhanda) must be presented in the body (Pinda). In Samkhya Philosophy Panchamahabhutas are included under sixteen Vikaras (final products). According to Vaisheshika Philosophy, grossness appears in Bhutas in the stage of Trisarenu and they are called Mahabhutas. Ayurveda itself says human body is made up of Panchbhautik Sanghatana (Akasha, Agni, Vayu, Jala and Prithavi). Ayurveda emphasis on that development and maintenance of the body is done through the healthy lifestyles and diet (Ahara) etc. Ahara itself is Panchbhautic in nature. In this review utility of Panchmabhuta is elaborated in the context of Ayurvedic relevance.

Keywords: Pancabhautic, Ayurveda, Brahmanda, Pinda, Ahara

Corresponding Author How to Cite this Article To Browse
Vasu Singh, Post Graduate Scholar, Department of Samhita Siddanth, State Ayurvedic College, Lucknow, Uttar Pradesh, India.
Email: 		Vasu Singh, Harish Chandra Kushwaha, Sandeep Dwivedi, Amarjeet Yadav, Kamlesh, Concept of Panchmahabhut and its utility. J Ayu Int Med Sci. 2022;7(3):121-126.
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https://jaims.in/jaims/article/view/1728

Manuscript Received Review Round 1 Review Round 2 Review Round 3 Accepted
2022-02-22 2022-02-24 2022-03-03 2022-03-10 2022-03-17
Conflict of Interest Funding Ethical Approval Plagiarism X-checker Note
Nil Nil Yes 19%

© 2022by Vasu Singh, Harish Chandra Kushwaha, Sandeep Dwivedi, Amarjeet Yadav, Kamleshand Published by Maharshi Charaka Ayurveda Organization. This is an Open Access article licensed under a Creative Commons Attribution 4.0 International License https://creativecommons.org/licenses/by/4.0/ unported [CC BY 4.0].

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Introduction

The man has five senses and through these he perceives the external world in five different ways. These sense organs are the ears, the skin, the eyes, the tongue and the nose. Through these, the external objects are not only perceived but also absorbed in to human body in the form of energy. These five types of sense are the basis on which the entire universe is divided, grouped are classified in five different elements and they are knows as five Mahabhuta in Indian classics. They are named as Akasa, Vayu, Agni, Jala, and Prithvi Mahabhuta. As matter of fact each Mahabhuta has got the attributes of all other elements and is named only one the basis that it has got fifty percent portion of the particular element. These factors have been discussed and accepted in Indian Philosophy under the topic of Panchikarana of Mahabhutas. The Phenomenon of Panchikarana, also resembles with modern concepts of physics and chemistry. The electrons, protons and neutrons, etc. present inside the atom, represent Prithvi Mahabhuta on the basis of their solidity. The force or cohesion, because of which, they remain attracted towards each other is the characteristic attribute of Jala Mahabhuta. The energy that is produced inside the atom represents the attributes of Agni Mahabhuta. The forces of movement of the electrons and space in the movement represent Vayu and Akasa Mahabhuta respectively.

Panchmahabhoota philosophical and Ayurvedic view

Mahabhutas are five viz Akasa, Vayu, Agni, Jala and Prthivi having sound, touch, vision, taste, and smell as their properties.[1] In Samkhya philosophy Pancha Mahabhutas are included under sixteen Vikaras. According to Vaiseshika system, grossness appears in Bhutas in the stage of Trisarenu and they are called Mahabhutas.

Ayurvedic concepts regarding Akasa

According to Charaka Samhita, Akasa has only one quality of sound.[2]  According to Sushruta Samhita, it is a Satva Guna abundant substance.[3] The qualities of material having Akasiya nature are recognised as soft, light, subtle and smooth qualities and promote softness, porosity and lightness in the body.[4] In the development of the body, sound, the sense of addition, lightness

subtlety and distinction are derived from Akasa.[5] The Tridosas are originated as well as developed by Mahabhutas.[6]

Qualities of Vayumahabhuta

Six attributes are available in Vayu Mahabhuta: 1- Shabda, 2-Samkhya, 3-Parimana, 4-Prthaktva, 5-Samyoga, 6-Vibhaga

Medicinal Qualities of Akasmahabhuta

In the development of the body, sound, the sense of addition, lightness subtlety and distinction are derived from Akasa.

Vayu Mahabhuta: Vayu substance possesses Rajoguna in excess.[7] According to Tarksamgraha, the substance which cannot be seen but can be experienced by touch is called Vayu Mahabhuta.[8] Vayu Mahabhuta is produced from Akasa[9] and is recognised by Sparsa Guna.[10]

The five type of Vata with its location and function has been discussed in the chapter 28 Chikitsa Sthana of the Charaka Samhita and treatment of disease occurring due to Vata Dosa.[11] Susruta Samhita and Astanga Samgraha have described the five types of Vata Dosa.[12] the five types of Vatadosa are as described below.

1. Pranavayu - It is located in head, chest, throat, tongue, mouth and nose and its functions are spitting, sneezing, belching, respiration and digestion.[13]

2. Udanavayu - It is located in navel, chest and throat speech, effort, energy, strength, complexion are its function.[14]

3. Samanavayu - It is located in channels carrying sweat, Dosas and water and seated beside the digestive fire provides strength to Agni.[15]

4. Vyanavayu - It, being swift moving, pervades the entire body and performs the function of movements, extension, contraction, blinking etc.[16]

5. Apanavayu - Testicles, urinary bladders, penis, navel thighs, groin and anus are the seats of Apanavayu retention and release of semen, urine, stool and foetus are the action of Apana Vayu.[17]

Properties of Vayu Mahabhuta

They are nine in number - 1. Sparsa, 2. Samkhya, 3. Parimana, 4. Prthaktva, 5. Samyoga, 6. Vibhaga, 7. Paratva, 8. Aparatva, 9. Samskara.[18]


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Medicinal utility of Vayu Mahabhuta

Ayurvedic system is based on some fundamental principles. One of these is the theory that everything in the world is made of five Mahabhutas. Tridosha theory is established on the theory of Panchmahabhutas. Vata, Pitta, Kapha is the Dosas and Vatadosa represents Vayu and Akasa Bhutas. Charaka Samhita while describing the function of the normal Vata in the body, states that in its normal state of functioning sustains all the organs of the body.

Tejasmahabhuta: Tejasmahabhuta, the destroyer of darkness and counting lightening (luminous colour) lustre is produced after and by Vayu Mahabhuta.[19] Satva and Rajogunas are found in excess in this Mahabhuta.[20] According to Vaiseshika Darsana Tejo Rupasparsavt[21] means the substance containing Rupa (colour and touch attributes is called Teja or fire. Heat is characteristic of fire.[22]

Qualities of Tejasmahabhuta

It contain eleven attributes

1. Rupa - colour

2. Sparsa - touch

3. Samkhya - number

4. Parimana - measurement

5. Prthakatva - separation

6. Samyoga - combination

7. Vibhaga - division

8. Paratva

9. Apartva

10. Dravatva - liquidity

11. Sanskara.

Medicinal qualities of Tejasmahabhuta

Substance that are hot, sharp, subtle, light, non-unctuous, non-slimy and abounding the qualities of vision are dominated by Tejas. They are sour, saline and pungent in taste. They promote combustion, metabolism, lustre, radiance and colouring of the body.[23] According to Charaka Agni-(Tejas) itself, which is included in Pitta in the body is responsible for producing wholesome or unwholesome

effect in vitiated or unvitiated states, such as digestion, indigestion, vision, loss of vision, proper degree or otherwise of heat, normal and abnormal complexion, bravery, fear, anger, exhilaration and confusion, clarity and other such duals.[24]

Jalamahabhuta: In the serial of manifestation, Jala Mahabhuta is generated from Agni Mahabhua.[25] Satva and Tamas Gunas remain in excess in Jala Mahabhuta.[26]

Qualities of Jalamahabhuta

Fourteen attributes are available in Jala Mahabhuta;

1. Rupa

2. Rasa

3. Sneha

4. Sparsa

5. Samkhya

6. Parimana

7. Prthaktva

8. Samyoga

9. Vibhaga

10. Paratva

11. Aparatva

12. Gurutva

13. Dravatva

14. Samskara.

Medicinal qualities of Jalamahabhuta

It has got a very important place in medical sphere. Sense organ related to it is responsible for taste. Taste - Rasa is of six types:1-Madhura or sweet, 2-Amla or sour, 3-Lavana or saline, 4-Tikta or pungent, 5- Katu or bitter, 6-Kasaya or astringent.

The Rasas when employed properly maintain the body and their incorrect utilization result vitiation of Dosas. In Ayurvedic medicine, the treatment is mainly divided in two types, viz. Sodhana and Samana treatment. To create balance in the different factors such as Dosa, Dhatu and Mala the theory of Sad Rasa is used in Samana type of therapy. On the other hand, in Sodhana - purification therapy, the vitiated Dosas are expelled out from the body by using


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Vamana - emesis, Virechana -purgation and Basti - enema etc. In this process, the material causing disease comes out from the body in liquid form with the help of watery elements.

A good number of the diseases such as Tandra - drowsiness, Mukha Srava - excessive salivation, Apakti - indigestion, Galaganda - goitre are primarily caused by Kaphadosa and Jalamahabhuta has an important role in the development of these disease.

Prthivimahabhuta: According to Vaiseshikadarsana, the substance containing the qualities of Rupa, Rasa, Sparsa and Gandha is called Prthivi Mahabhuta.[27] Gandha - smell is the particular attribute of the Prthivi Mahabhuta and this property is not available in any other Mahabhuta, so Nyaya Darsana definition Tatragandhavati Prthivi is complete and free from defects.[28]

Qualities of Jalamahabhuta

Fourteen attributes are available in Jala Mahabhuta: 1-Rupa, 2-Rasa, 3-Gandha, 4-Sparsa, 5-Samkhya, 6-Parimana, 7-Prthaktva, 8-Samyoga, 9-Vibhaga, 10-Paratva, 11-Aparatva, 12-Gurutva, 13-Dravatva, 14-Samskara.

Medicinal qualities of Prthivi Mahabhuta

Prthivi Mahabhuta has an important role in the formation, giving a particular shape and growth of the body. Earth, minerals and vegetable kingdom etc. the objective form of the Prithvi Mahabhoot, play most important role in medical science. Minerals and vegetables are used as medicines. The equipments used in the treatment such as different type of pots, mortars, knife etc. are the manifestations of Prthivi elements. All the dietic materials are made from five elements.[29]

Practical utility of Five elements in Ayurveda

Ayurveda, the applied aspect of philosophy, deals with mental, physical as well as spiritual aspect of the health. The body of an individual is composed of five Mahabhutas. In the development of an embryo, after the combination of sperm and ovum, the cells are divided due to Vayu Mahabhuta, Agni is responsible for cellular metabolism, Jalamahabhuta is responsible for wetness, Prthivimahabhuta for solidity and Akasafor expansion.[30] Similarly the other worldly things, used as diet or medicine are also composed from these five elements.

In the normal body of living being, these substances remain in a particular balanced proportion-Samadhatu, Samadosa, Sama Mala and Samakriya. However, due to enzymatic action inside the human body the ratio of the five Mahabhutas or their equilibrium inside the body gets disturbed. However, the body has, a natural tendency to maintain equilibrium, it eliminates some of them Mahabhutas which are in excess and takes some of the Mahabhutas which are in shortage. The shortage of Bhutas is replenished through the ingredients of food, drink and action as well as from heat and air etc. The exogenous Pancha Mahabhutas are converted in to endogenous Bhutas through the process of digestion and metabolism. Actually the theory of five elements is very useful with the medicinal point of view.

Conclusion

The development of the world, from an atom to mountain takes place from the five Mahabhutas. The objects of the sense organs the vision, taste, smell, touching and hearing depends on five Mahabhuta, as each of them is related to one Mahabhuta only. In the human body, these five elements are explained in term of Dosas (Vata, Pitta, Kapha), Dhatus (blood, muscles etc. seven tissues) and Malas (urine, sweats, stools etc.) and in drugs and dietary substances they represents the Rasas (taste - Madhura, Amla etc.), Guna (hot-cold etc.) Virya (potency) and Vipaka (the final taste that arises after digestion and metabolism of a substance). So, the theory of Panchamahabhuta is very useful in the treatment purposes.

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