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Critical Appraisal of Panchamahabhuta Siddhant

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Review Article International Ayurvedic Medical Journal ISSN:2320 5091 CRITICAL APPRAISAL OF PANCHAMAHABHUTA SIDDHANT Dinesh Prakash Todkari1, G.S.Lavekar2 1Lecturer, Dept of Samhita Sidhant, Dhanwantari Ayurved College,Udgir, Maharashtra, India 2Former DG, CCRAS- AYUSH, Ministry of Health & F.W. Govt. Of India, New Delhi, India ABSTRACT For true exploration and validation of Ayurveda in all its aspects, scientific inputs should conform to Ayurveda’s basic principles and philosophy. Till date so many studies have been done for elaboration of fundamental principles like Tridosha, Dhatu, Strotas, Agni, Oja, Ama etc. No any rewarding work has been done on Panchamahabhuta siddhant and it is a still stalemate for us. In this perception present attempt is enlightened on clinical application and its importance in Ayurveda. Here emphasis has been given on evolution of Panchamahabhuta, its relation with other fundamentals like Dosha (humours), Rasa (tastes), garbhotpatti (embryonic development), Diagnostic methods and samskar (biotransforma- tion). So on the basis of thorough knowledge and understanding of Panchamahabhut siddhant one can take an account of the causative factors for the imbalance of doshas and thereby discover the solution for the treatment. Detail literature reviewed regarding Panchamahabhuta theory in the form of dissertation, thesis, review articles, internet sources, modern concepts, souvenirs and these are used as material for present conceptual study. Panchamahabhutas are important components of the body both for physiological functions and in the pathogenesis of disease. Hence sincere trial by author to elaborate the concept of Panchamahabhuta in a systemic manner is done. It is very much essential for a good physi- cian to develop with this concept to make the basic things more clear and strong. This study also concludes that each and every fundamental principle of Ayurveda is based on Panchamahabhuta theory. Keywords: Ayurveda, Panchamahabhuta, diagnostic methods, biotransformation. INTRODUCTION In present days of globalization, all mahabhutas (elements) gives nutrition to the rational sceptics are concentrated in corresponding symmetrical organs of finding the basic reasons for transforma- body1. The objective of this review article tions or existence. The concept of is to study the conceptual as well as ap- Panchamahabhutas (five elements) is de- plied aspect of panchamahabhuta siddhant fined vividly and scientifically in Ay- and to prove this principle as the base urveda classics. It is stated that human foundation of all other fundamentals viz. body is panchabhautika (penta elemental) tridosha siddhant (theory of humours), and the food we eat is also panchabhautik, garbhotpatti (foetal development), guna- when the food undergoes digestion with karma vada (Theory of Property & Action the help of jatharagni (digestive fire) par- of substances), deha sanghatana (body thiv (Prithvi Dominant) properties of food composition). panchamahabhut siddhant nourishes the parthiv parts of body. In is universally accepted theory. Even it these manner symmetrical properties of does not oppose the development of other Dinesh Prakash Todkari & G.S.Lavekar: Critical Appraisal Of Panchamahabhuta Siddhant theories. In fact every dravya (substance) causes of existence. Even the most mod- in this universe has its panchamahabhuta ernized equipment leads them to a more composition doesn’t matter whether they pensive problem. These are the limitations are chetan (living) or achetan (non living) of theirs which has attracted them to east- 2. All the Karya dravyas (perceivable mat- ern philosophy. Ayurveda can satisfy them ters) existing in the world are panchabhau- with a more sound explanation on the basis tika. Panchamahabhutas are at the junc- of panchamahabhuta siddhant. ture of subtle to the more gross manifesta- Evolution of Panchamahabhuta theory4 tion of the universe. But some people think It takes place in 3 levels that it is having less practical utility and a) First level: Evolution of Panchatanma- more mental exercise. The reasoning of tra (Subtle elements) anything and everything which cannot be b) Second level: Bhutantaranupravesha explained by tridoshas can be very well (Imitative pervasion) interpreted by panchamahabhuta siddhant. c) Third level: Panchikaran (Reciprocal This concept of panchamahabhuta is ca- pervasion) pable in providing ultimate solution for the From avyakta (indistinct), a short look queries in the field of Ayurveda as per upto evolution of mahabhutas is as shown acharya Sushruta3. below in fig .1 In present scenario all branches of science are busy in finding the basic Avyakta Mahat Ahamkaar Satvik Rajas Tamas 11 Indriyas Panchatanmatra Panchamahabhuta Fig.1 Satva(essence), Raja(energy) and a) First level: - Evolution of Panchatan- tamas(mass). The Rajas motivates tamas matra (Subtle elements) in specific quantities, the first product of At the practical use level, tanmatra form Ahamkara by these two in shabda tanma- of mahabhutas can be considered as eter- tra. nal. The Ahamkaar(ego) manifested from mahat contains three charactersitics viz. In brief, evolution of Panchatanmatra from bhutadi ahamkar is as Bhutadi ahamkar Shabda tanmatra (akash) 1455 www.iamj.in IAMJ: Volume 3; Issue 5; May - 2015 Dinesh Prakash Todkari & G.S.Lavekar: Critical Appraisal Of Panchamahabhuta Siddhant Sparsha tanmatra (Vayu) Rupa tanmatra (Teja) Rasa tanmatra (Jala) Gandha tanmatra (Prithvi) Tanmatra is subtle quantum of mahabhuta paraspara-samsarga: In this process two category having a specific raja or tama. or more Mahabhutas come in contact and Philosophical science explained them as simply get attached to each other to form having a material form and indivisible fur- panchabhautika dravya. ther. paraspar-anugraha: b) Second level - Bhutantaranuprave- Anugraha means Upakara, give and take sha (Imitative pervasion) relationship, to enhance properties of each At this level, tanmatras undergo some re- other. In this type of conjugation reaction, actions to form the premolecules of ma- mahabhutas act in such a way that they habhutas will favour each other. c) Third level - Panchikaran (pentameri- paraspara-anupravesha: zation or reciprocal pervasion) In this type of conjugation, Mahabhutas The process in which molecules of the get submerged into each other. This mahabhutas (primary existents) are com- paraspar- anupravesha procedure is of bined with gross existents is called as Pan- panchikarana again, but at Mahabhuta chikaran (pentamerization). level. Now the products which are going Role of panchamahabhutas is not limited to act as single units in the manifestation upto physical development of body but of universe are formed. These conjugated they are also involved in development of forms of tanmatra are termed as mahabhu- psychological properties. In Shantiparva tas. The Mahabhutas so formed, by the (chapter from mahabharat) of Mahab- bhutantaranupravesa and panchikarana harata7 it is clearly mentioned that the per- reactions of tanmatra, undergo specific son having Prithvi mahabhut dominance in procedures of conjugation to form the it shows Dhriti(capacity to bear anything), manifested panchabhautika dravyas of the Jala mahabhut dominancy shows universe, around us. There is no any clear Soumya(aggreableness) behaviour, indi- explanation in the classics about the reac- vidual having Agni mahabhut dominance tions taking place in between mahabhutas, reveals Shoka(sorrowness), Vayu mahab- Acharya Chakrapani comments that these hut dominant person shows bala (strength) reactions of mahabhutas takes place due to and Swatantrata (independent nature) Adrushta5 (Some unknown power). Hence property and Akash mahabhut dominant no logic can be applied in this case; persons are having Apratighat (unoppos- Acharya Sushrut6 in this regard described ing) nature. 3 types of conjugations taking place Panchamahabhuta and embryonic de- among mahabhutas to form panchabhau- velopment8 tika dravya. These are: The amalgam of sperm and ovum when embedded in uterus along with 1456 www.iamj.in IAMJ: Volume 3; Issue 5; May - 2015 Dinesh Prakash Todkari & G.S.Lavekar: Critical Appraisal Of Panchamahabhuta Siddhant chetana then vayu Mahabhut starts divi- dominance is having brumhana (weight sion in embryo to form dosha (humours) gaining) action on body. and avayavas (organs), Teja mahabhuta Clinical application of panchamahabhu- helps in biotransformation or provides en- tas ergy, jala mahabhuta provides kledan 1) Dhatusamyata (equillibrium state of (moisture), Prithvi mahabhuta provides dhatus): is the ultimate aim of our Ay- strength by consolidation and Akash ma- urveda science10. According to Acharya habhuta helps in overall embryonic growth Charak principle of samanyam(similarity) by creating hollow structures of organs. helps in increasing degraded similar Shodhan dravya(purifying substances) dhatus in body and when there is dhatu- and panchamahabhuta9 vriddhi condition we have to use vishesha Sushrut acharya stated that Vire- dravyas (opposite substances) in treat- chan dravyas (purgative substances) are ment11. To fulfil this purpose we must always having Prithvi and Jala mahabhuta know the panchabhautik composition of dominancy since Prithvi and Jala mahab- therapeutic substances. huta are having Guru gunas(gravitational 2) Tridosha Prakopa and Prasham (Vi- properties) and According to vaisheshik tiation and allievation of humours): Ac- darshan (philosophy) adhopatana (grav- cording to great sage Sushrut Vata, Pitta ity) is the
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  • Vaiseshika System in Indian Philosophy

    Vaiseshika System in Indian Philosophy

    www.ijcrt.org © 2020 IJCRT | Volume 8, Issue 4 April 2020 | ISSN: 2320-2882 Vaiseshika System in Indian Philosophy Dr.Debalina Ghosh Ph.d in Sanskrit Vyakaranam Point- Introduction, Vaisesika darsanam, Author, Litterature, Seven Padartha, Pramanam, God and world, Conclusion. (Abstract- Philosophy is an important things in our daily lives. Philosopher can be seen every matter. The panditas have practiced philosophy from the ancient times to the modern times. Philosopher say we understand those who don’t believ in god. But there are some philosophers among Indian philosophers who aknowledge the existence of God. So their philosophy is called as an astika darsanam. One of the most important darsanas of this astik sampradayas is the vaisesika darsanam. The vaisesika darsanam was the most ancient philosophy in Indian philosophy. I just discussed the way of the vaisesikas system in my article which system is very important for our Indian philosophy.) Philosophy come from greek word ‘Philosophia’ which meaning of ‘love of wisdom’. So that means philosophies fundamental is the knowledge. Reason, value and mind etc. who loves his knowledge that he is called philosopher. When we suffer from some problems in our life we try to solve it logically. Logic is a part of philosophy. Because it help human beings ups and downs of life Traditionally ‘philosophy’ is the term refferd to any body of knowledge which is directly releted to religion and moral or ethis. Philosophy has been practiced in India since ancient periods. So Imdioan philosophy is refers to ancient philosophical tradition from Vedas period. Indian philosophy is a part of ‘Sanskrit tradition’.