THE PANCHAMAHABHUTAs: Building Block of Existence

 

Ayurveda believes that the body is just the replica of the universe. Thus both body and universe are composed of Panchamahabhutas, which are the five basic elements of gross world. Ayurvedic philosophy is based upon this universal theory of Panchamanabhutas. Hence, each and every substance, body, its manifestations, durgs, diets, drinks all are around us is Panchabhautik.

Properties of Panchamahabhutas:

Akash (Space/ Ether): Sound, sense of hearing, porosity, power of differentiation into arteries, veins, nerves, muscles, bones and other parts of the body.

Vayu (Air): Touch, sense of touch, all activities and all vibrations of the body, lightness

Tejas (Fire): Color, sense of light, complexation (color of skin), digestive power, anger, energy or activity and heat.

Jala (water): Taste, sense of taste, liquidity of all liquid parts of the body, heaviness, coldness, viscosity, semen, power of producing semen.

Prithvi (Earth): Odour, sense of smell, hardness (all solid parts of the body), heaviness.

Panchamahabhutas and their relationships

Human body is also Panchabhautik

According to Charaka:

1. Earthy: Those parts of the body which are solid heavy bulky motionless rough and hard. Eg. Nails, bones, teeth, muscles, skins, ligaments, hair, faces etc are earthy. Smell and sense of smell are also earthy. It makes body strong and steady.

2. Watery: Those parts of body which are liquid inactive viscid soft slimy and which flow eg. Blood, lymph, fat, Kapha, sweat, urine etc are watery. It makes liquid parts of the body and makes body viscid, moist and compact.

3. Fiery: The heat of Pitta and the radiance of the body are fiery/agnya. Color and sense of sight is also fiery. Digestion, metabolism all are due to the fiery.

4. Airy: Inhalation, Exhalation, contraction, expansion, movement, opening and closing of eyelids etc are due to Vayu (airy). Since it is invisible its presence is inferred from its action and qualities. Touch and sense of touch are also airy. It makes body non-viscid, dry and light.

5. Ethereal: The pores and channels of the body are ethereal. Sound and the sense of hearing are also ethereal. It makes body soft porous and light.

Doshas, Dhatus, Upadhatus, Malas are all Panchabhautik in nature

Malas:

1. Mutra (Urine): Jala + Agni

2. Purisha (Stool): Prithvi

3. Sveda (Sweat): Jala

Dhatus:

1.      Rasa (Body fluid): Jala

2.      Rakta (Blood): Agni + Jala

3.      Mamsa (Flesh): Prithvi

4.      Meda (Fat): Prithvi + Jala

5.      Asthi (Bones.): Prithvi + Vayu

6.      Majja (Marrow): Jala

7.      Shukra (Semen): Jala

Doshas:

1.      Vata: Vayu + Akash

2.      Pitta: Agni + Jala

        3.     Kapha

Upadhatus:

1.      Stanya (Breast): Jala

2.      Aartava (Menstrual blood): Agni

3.      Kandaraas (Tendons): Prithvi

4.      Siraas (Blood vessels/ Nerves): Prithvi

5.      Vasaa (Fat.): Jala

6.      Twachaa (Skin): Prithvi

7.      Snaayu (Ligament): Prithvi

NATURAL PHILOSOPHY / COSMIC EVOLUTION- Ayurveda notes

Darshana:

Darshana literally refers to the term which means by which the truth is manifested. It is a science where the facts of natural phenomenon are collected, classified and their natural relations determined to describe their sequence and gain knowledge.

In ancient times, Ayurveda practioners used to arrive at a conclusion through scientific methodology called Darshan.

Shad Darshans: Six philosophical systems of Hindu/ Eastern philosophy derives from Upanisadhas.

न्यायः || Nyaya (Rishi Gautama)

वैशेषिकः || Vaiseshika (Rishi Kanada)

साङ्ख्यः || Samkhya (Kapila Muni)

योगः || Yoga (Maharishi Patanjali)

पूर्वमीमांसा || Poorva Mimamsa (Jaimini)

उत्तरमीमांसा || Uttara Mimamsa or Vedanta (Badarayana or Vyasa)

The Philosophical aspects of Ayurveda is based in Samkhya and Yoga. These Darshanas help to understand finer aspects of the object, the basis on which Ayurveda has developed. It is impossible to understand this basis by doing comparative study with modern medicinal knowledge of these philosophies.

Samkhya philosophy, founded by Kapil is based on the theory of transformation. It has given the systematic account of cosmic evolution. It doesn’t acknowledge a creator or any action of creation. It explains the existence of all substances as a mutual relationship between the two basic principles- PURUSHA and PRAKRITI. When they combine, creation starts and when they are detached, creation comes to end.

Purusha (Cosmic spirit): Known as Atma or Jiva (Absolute Reality). It is considered to be conscious of its universal spirit principle called Paramatma.

Prakriti (Cosmic spirit): Known to be manifested and unconscious in nature and is the womb of all biological developments around the world. The contact between these two initiates the cosmic evolution as illustrated in the following flow chart.

Mahat: Cosmic intelligence of Buddhi

Ahamkar: Ego, the feeling of I am.

Three Gunas of Prakriti:

• Satwa (S): Stability, pure, awakening, essence and light.

• Raja (R): Dynamic movement, motion or action, emotional situations of life i.e. fear, anger, pride, hate etc.

• Tama (T): Potential energy, inertia, darkness and mental weakness

Mana: Linking media between the outer organs (Bahyakarana) and inner organs (Antakarana). At the starting of cosmic evolution, there is a condition of equilibrium of the uniform diffusion of these reals (gunas). Evolution begins due to disturbances in the state of this equilibrium, under the influence of Purusha (absolute).

The next stage of succession is the evolution of Mahat of consciousness due to the differentiation and integration within formless, characterless and inconceivable Prakriti.

In next stage, Mahat (undifferentiated intelligence) then individuals into discrete bundles of limited self-awareness called Ahamkara (ego) arises from the transformation of intellect whose function is the feeling of I and mine.

Ahamkara, under the predominant influence of Satwa and minor influence of Raja guna, leads to manifestation of subject series and under the predominant influence of Tamas and minor influence of Raja guna, leads to menifestation of object series.

The subject series at a subsequent stage of evolution gets differentiated into five organs of knowledge or Gyanendriyas, organs of action or Karmandriyas and the Mana (mind) which is the organ of knowledge and activity. These 11 Indriyas are the subjective manifestation of a being.

The object series give rise to the evolution of five subtle elements of sensory perception or Tanmantras which are considered as the precursor agents for the evolution of atoms.

Shabda, Sparsha, Rupa, Rasha and Gandha (Sound, Touch, Sight, Taste and Smell).

In the subsequent developments these Tanmantras (intra-atomic particles) give rise to the Paramanus of five respective Mahabhutas, which eventually evolve in these five gross elements or Mahabhutas.

EVOLUTION OF AYURVEDA- Ayurveda notes

 

Ayurveda is considered as an eternal art of healing whose history is traceable to the beginning of life processes in the universe and will persist until the destruction of universe.

Ø  Mythological perspective

Ø  Historical perspective

Mythological perspective

There are many interesting legends connected with the origin and development of ayurveda. One of the legends is that the demons on the earth and god in heaven interested to obtain ambrosia (Amrit) for eternality from ocean of milk (Ksheer sagar). Since it was not possible for them working individually, both decided to work together and share the outcome.

Accordingly, both groups churned the Ksheer sagar, using Meru Parvat (a large mountain) as the protester and Adiseshu (A large and strong snake) as the rope. This churning first resulted in powerful poison, which lord Shiva swallowed for the sake of universe. Then, later ambrosia was obtained. It is said that Dhanwantari emerged out of Ksheer sagar with a vessel of amrita in one hand and a group of herbs in another. Dhanwantari, the patron god of physicians and surgeons is considered to be a minor incarnation of vishnu. Still today, Dhanwantari is called father of Ayurvdea and every year.

Dhanwantari day is observed as Arogya day (one day before Laxmipooja).

Another saying is that, Brahma, the creator of the universe evolved the science of Ayurveda at the time of creation of universe and taught to Daksha Prajapati. Daksha prajapati imparted the knowledge to Aswini Kumars (the twins sons of the God Son) Ashwinis twins, the divine physicians taught this very important science to Indra, the king of gods. Till this time, Ayurveda was not within the reach of mankind, it was present only in heaven. When people and living beings of earth, because of their own misbehavior and lack of knowledge (paap karma), suffered from diseases, the Rishis (seers) of earth held meeting in the lap of Himalayas to find the solution. The meeting concluded with the decision that one of the Rishis should go to the heaven to acquire Ayurvedic knowledge and return to earth to serve the living beings. Different texts have different opinion that who went to heaven.

Vedic Era: 5000 BC

•         Historical descent of Ayurveda upto Indra.

•         Mention of various references of health, diseases and medicinal plants in Veda.

•         During vedic period, Ayurveda was not a separate branch of science. Evolution of Ayurveda started with compilation of health care information scattered in Vedas, mainly Atharvaveda.

 

Samhita Era: 1000-600 BC

The word samhita means compilation of knowledge. Thus the period in which compiling process of ayurvvedic treaties began is called samhita era.

•         Charaka Samhita: Text on Medicine, compiled by Charaka

•         Susruta Samhita: Text on medicine and surgery, compiled by Susruta

•         Astanga Hridaya: Text on Anatomy and Physiloigy, compiled by Vagbhata

These three texts are known as Brihat Trayi (Three major texts) of Ayurveda. In this period, Ayurveda was developed into a school of medicine e.e. called eight branches of medical specialities called Astanga Ayurveda.

Buddhist Era: 600 BC- 5^th Century AD

This is the golden period of Ayurveda. Every branch of Ayurveda was nourished due to contributions of different scholars. Nagarjuna; a great Ayurvedic scholar and specialist of Rasashastra lived in this era.

 

Mediavel Era: 8^th – 18^th Century AD (1000 years)

Tremendous decline occur during Mughal and British rules. Though various scholars wrote new Ayurveda books in this period. They are as follows:

1.      Madhavnidhaan: By Madhavkara (Text on Clinical Pathology or Diagnosis)

2.      Sarangadhar Samhita: By Sarangadhar (Text on Pharmaceutics)

3.      Bhavaprakash Nigantu: By Bhava Misra (Materia Medica of Medicinal Plants)

4.      Kalyankaraka: By Ugradityacharya (General Text)

5.      Siddhasara Samhita: By Ravi Gupta (General Text).

6.      Dravyaguna Sangaraha: By Chakrapani Dutta (Medicinal Plants).

 

Amongst these texts, first three texts are known as Laghu Trayi (Three minor texts) of       Ayurveda.

 

Modern Era: 18^th Century AD-Now

Several efforts were performed to uplift the Ayurveda. Most important book Bhaisajya Ratnawali written by Govinda Das about pharmaceutical preparation for several disease (18^th century AD) replacing Bhutavidhya with Manasa Roga from Astanga Ayurveda and adding nine new subjects as listed below, Sodhasanga Ayurveda developed during 19^th century.

•         Maulik Siddhanta (Basic principles)

•         Sharir (Anatomy and Physiology)

•         Dravyaguna (Pharmacology)

•         Bhaihsajya Kalpana (Pharmacy)

•         Rogvigyan (Pathology)

•         Swasthavritaa (Preventive and Social Medicine)

•         Manasa Roga (Psychiatry)

•         Prasuti Roga (Obstetrics and Gynecology)

 

Dhatu

Dhatus are basically the body tissues which are responsible for the functioning of the systems and organs and the structure of the body. Each of the Dhatus is built out of a previous one and they develop on the nourishment that comes from the digestive system. They are basically the result of the action of catalysts that convert one tissue to another. The sole purpose of metabolism is to assemble proper ‘Dhatus’ together in synchronization with which they carry out their role as the field of physiological activity.

Seven Dhatus of Ayurveda

Dhatu is originally a Sanskrit word which means ‘that which enters into the formation of the body’; the root Daa means ‘support’ or ‘that which bears’. It is thus said to be the base of growth and survival. According to Ayurveda, there are seven basic types of Dhatus in a human body.

These seven basic Dhatus are composed of five Mahabhutas. These Dhatus remain inside the human body in a proper equilibrium so that the body can function properly. It is said that any kind of disturbance or imbalance in their equilibrium causes ailments and diseases. The seven Dhatus are as follows:

1. Rasa (Plasma/fluid)

Rasa literally means ‘sap’ or ‘juice’. The primary function of ‘Rasa’ is to strengthen ‘Rakta’ (blood) and provide nourishment. Basically, the tissue fluids consist of lymph and blood plasma. Accessory tissues are the breast milk and the menstrual blood.

2. Rakta (Blood)

Rakta Dhatu is said to be constituted from the metabolic refinement of the Rasa Dhatu. The primary function of the Rakta Dhatu is the nourishment of the body. It is also said to be the preserver of life.

3. Mamsa (Muscles)

It is formed from the rasa and Rakta Dhatu and said to be the basic cover of bone and structure of body.

4. Meda (Fat)

Meda Dhatu are the finer part of the Mansa Dhatu that are also known as fatty tissue. They keep the lubrication between the various body organs and help the body in maintaining right internal temperature.

5. Asthi (Bone)

Asthi i.e bones are the finer essence of the Meda Dhatu, which are converted into the most solid form of the Dhatus. They give the basic structure to the body

6. Majja (Bone marrow)

Majja is the finer essence of the Asthi Dhatu. It is basically a semi- solid substance, yellow and red in color. Its primary function is filling the bone. It is also found inside the brain and spinal cord.

7. Shukra (Reproductive fluid or Semen)
Sukra is produced from the most refined essence of the Bone Marrow. It is the cause of Ojas, which is actually the essence of all the seven Dhatus. The Shukra is responsible for vitality and energy of the body.

Unique Features of Ayurveda- Ayurveda notes

 

A comprehensive cure: Not just the affected parts of the body or symptom of illness but the patient’s constitution, emotional state, spiritual condition etc.

Psycosomatic approach: No disease is only physiological or only psychological. Physical ailments affect the psyche and vice- versa. So body and psyche can’t be separated.

Every Ayurvedic medicine is tonic: Act as tonic by providing nutrition to the body and brain. Every medicine has unique restorative features by strengthening the immune system.

Focused on the immune system (Oja) and diet: It gives emphasis on person’s immune system as a cause of disease rather than external microorganism etc. Healthy food habits and nutritional guidelines are described with much importance.

Medicines are simple, affordable/natural and easily available

Cures the disease from the route: Treatment is aimed not at suppressing the symptoms but at eliminating the root cause, thus ensuring permanent cure.

Conservation of ancient medical tradition: Which is time tested and effective system of health care?

Strengthen the country economy

TRIDOSHAs: The Bioregulating Principle

 The three types of Doshas in which entire Ayurveda is based on are the root cause of our body and all are Panchamahabhautik in nature. Vata, Pitta and Kapha are generally considered as Tridoshas. They easily undergo qualitative and quantitative changes, loose their normal function and spoil the system. So they are called Doshas. They also produce wastes (Malas) and even some gets excreted. So they can be called Malas. So Vata, Pitta and Kaphas can be designed as Doshas, Dhatu and Mala according to body condition.

Only the living beings posses Tridosha. Tridosha control all the physiological functions taking place in a cell or body. They are found in each and every cell and regulates as well as conduct different processes in the body. So they are called bioregulating principles.

 

Doshas can be classified into following types:

Shaarir Doshas (Tridoshas): Vata, Pitta, Kapha

Manasa Doshas: Raja and Tama (Satwa is Guna NOT Dosha)

1. Vata

1. Derived from Sanskrit root (Vah) which move to move or excite.
2. Generates motion and vitality in the body.
3. Originator of all movements in the body. It governs all nervous functions, controls the mind, the sense and the motor organs.
4. Initiator and promoter of all biological reaction inside the human body. Eg. Stimulation of the digestive juices and the enzymes that breakdown to digest food.
5. Each sensation experienced by the senses is converted by Vata into psychosomatic reactions
6. Evacuates excretory matter.
7. Most important of three since it sets other two inactive doshas into motion
8. Responsible for movements of body, activities, activities of mind, circulation of blood, excretion, respiration, healthier formation of fetus, sexual act, speech, hearing, sensation, feelings (fear, anxiety etc) and different natural urges.

2. Pitta

1. Derived from Sanskrit root (Tapa) which means heat and energy, so that which generates energy in the body is called Pitta.
2. Responsible for all kinds of transformations, digestions, combustions, oxidation, regulation of body temperature, vision, hunger, thirst, color of blood and skin, sexual vigour, intellect and enthusiasm.
3. Main carriers are hormones, enzymes, co-enzymes, vitamins etc.
4. When Pitta is not in balance, the digestion is adversely affected. Energy levels go down and Kapha begins to accumulate

3. Kapha

1. Derived from Sanskrit root (Slish) which means to embrace.
2. Its synonym is Sleshma which means cementing or cooling.
3. It is responsible for the formation and preservation of body by cooling all nutritive digested food materials and by separating a waste materials while and making body tissues.
4. It gives the body firmness, stability, flexibility and strength and resistance to fight against disease.
5. It comprises the solid structures of the body from the smallest cells to largest bon and joints of the body.
6. Controls the inner heat created by Pitta.
7. Makes the organs of the body moist and unctous (oily, smooth and shiny) and lubricates the joints.
8. Increase libido, strength enthusiasm, heals, wounds, strengthens immunity, provides energy and regulates patience, knowledge, wisdom, mental balance etc.
9. Primary reason for sleep and lethargy inertia.
10. When there is an increase in heat due to Pitta or dryness due to Vayu, Kapha by increasing the quantity of oily and smooth fluids, protects the tissues from water and tear.

OBJECTIVES OF AYURVEDA: Ayurveda notes

 

Ayurveda has two main objectives

1.      Protection of Health and Healthy Individuals:

Preservation and promotion of health and prevention of disease by daily routine (Dinacharya), seasonal regimen (Ritucharya), Yoga, Meditation, Lifestyle modification, diet and Panchakarma.

 

2.      Cure of illness of the diseased individuals:

Ø  Medicines (herbs, minerals, animal product)

Ø  Panchakarma (purification therapy)

Ø  Yoga and meditation (Non-drug therapy)

GOALS OF LIFE: Ayurveda notes

 

According to Vedic philosophy and Ayurveda, every individual should fulfill four goals of life. They are as follows

•  Dharma (Duty): Fulfilling duties and obligation assigned to us by our position in society.
• Artha (Wealth): Acquiring power /wealth/ prosperity in the course of fulfilling duties.
• Kama (Desires): Satisfying desires with the help of acquired possession
• Moksha (Salvation/Complete liberation): Freedom from the cycle of birth- death- rebirth and become unified with the universal spirit.

1.      Dharma, the genuine purpose of life:

The first goal of life according to Ayurveda is called as Dharma, which is a determined path of righteousness and the law of living right. It suggests you to be yourself and live originally without any imitation to be a better person to the world.

You can never a imagine a ‘tiger’ to be soft and feeble as a ‘deer’ and being ferocious is the Dharma of a tiger for which it cannot be cursed or blamed as it is created in such a way. Imitating like a deer will deteriorate the trust, respect and actual personality attributed to a tiger. ‘It is better to be yourself imperfectly than be like someone else perfectly’ (Bhagwad Geeta).

Each and every individual is unique and has an exclusive trait or a specific set of attributes. It is that inborn and natural quality of you that decides who you are? And what are the roles you need to play in the society just be being ‘YOU’. Practicing a predetermined code of conduct will help an individual to lead a disciplined life and be a successful personality of his/her family and society through which he/she can do justice for his creation.

2.      Artha, the scale of security:

To live a closely controlled life of values, you basically need money or wealth but for which you might fail in rendering your duties to your family and your society. Understanding this important inference has made Ayurveda to indicate Artha as the second goal of life.

 

This doesn’t mean to accumulate wealth illegally and live a posh life but to lead a contented and meaningful life that helps in the progress of your culture as a whole. Failing to attain this goal of life means failing to earn enough for accomplishing your basic needs like food and shelter, which will increase your dependency, make you depressed and deprived of your needs, ending up in abandoning Dharma, the noble rationale behind your life.

3.      Kama, the delight or decisive pleasure:

Life cannot be mechanical and human beings are not just machines but social animals, who need some kind of pleasure or eternal joy to attain perpetual happiness. Such an enduring joy can be conquered only when there is a perfect balance of amusement and delight in the midst of a complicated life that he/she runs to reach Artha while abiding by Dharma simultaneously.

Ayurveda insists that recreation, enjoyment, amusement and other things that contribute to cheerfulness including sex should be enjoyed and experienced at a healthy level. Too much of which would affect your physical and emotional well-being and when a comparatively lower level of pleasure will make you crave for things and feel depressed about not getting it.

4.      Moksha, the lasting liberation:

After passing through all the three goals of life, every individual prefers to attain Moksha or the ultimate freedom. Every religion in this world for that matter has a strong trust that their soul would reach their Creator in the world after. Moksha or the final goal of life is the spiritual liberation where your mind, body or spirit is no more bound by any of the social or environmental factors.

At this stage an individual would have completed all his duties and would start realizing the divinity, sacred love and the reason behind his creation in an unambiguous manner. He/she would arrive at the everlasting bliss of their life and get ready to reach the next world where he would be rewarded for his life on earth. This can also be called as stage of surrender, where an individual completely admits himself to God, thanking Him and showing his gratitude for all the gifts He has given through all the stages of one’s life. Yoga and Meditation act as the influential part of attaining Moksha.

Remembering these goals and following them without any digression can certainly help you live a balanced life, free of diseases, filled with wisdom and fruitful for the entire society granting complete peace of mind.

To complete these goals, a sound physical body, a sound mind and sound soul is necessary. So Ayurveda is important.