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FIVE ELEMENTS THEORY OF AYURVEDA (PANCHAMAHABHUTA)

Ether : It is called “akasha” in Sanskrit, is the first of the

five great elements (pancha mahabhuta). It comes first
because it is the most subtle of the elements. Often
referred to as “space,” it is the essence of emptiness. It is
the space the other elements fill. The origin of ether is
shabda. Shabda is the tanmatra of sound, meaning that
shabda is sound in its primordial, unmanifested form.
Shabda is the primordial space from which vibration
emerges long before it takes the form of sound in the ear.
Sound and ether are inseparable.
Air: It is called “vayu” in Sanskrit, is the second of the
five great elements.it evolves from ether. As the potential
inherent within space becomes active, the result is air. The
element of air represents the capacity for motion or kinetic
energy. Air represents all forces and the movement that
transpires as a result of those forces.
Fire: It is called “tejas” in Sanskrit, is the third of the five
great elements. it evolves from ether and air, containing the
essence of these elements within it. Ether provides fire the
space to exist within, while air provides fire the capacity to
burn. It is because of air that fire will never be still. The fire
element represents the capacity for heat and light. Fire is
the generator of energy in the body just as the sun is the
generator of energy for the earth.
Water: It is called “apas” in Sanskrit, is the fourth of the
five great elements. it evolves from ether, air, and fire.
water contains aspects of the other three elements within it.
The element of water represents fluidic matter and the
cohesive principle of physics.
Earth: It is called “prithvi” in Sanskrit, is the fifth of the
five great elements. it evolves out of each of the other four
elements (ether, air, fire and water), containing the essence
of these elements within it. Ether provides earth the space
to exist within. Air provides earth with subtle movements
seen on a subatomic level. Fire (energy) is latent within
earth, bound by the chemical bonds of nature that hold
structure together. Einstein quantified the relationship as
E=MC2. It bridge between the gaseous state of matter &
solid state.
SIX NATURAL TASTES IN AYURVEDA (SHADARASA)
 CONCEPT OF GUNA IN AYURVEDA

 Guna in Ayurveda is one which is located in Dravya inherently, acts as a causative agent and devoid of
property and action. It means Guna itself has no action but it is a responsible agent in Dravya for such action.
 Guna in Ayurveda is classified mainly into three types (in total 41 Gunas are considered).

 Vaisheshika Guna :
 Shabda
 Sparsha
 Roopa
 Rasa
 Gandha
 Samanya Gunas : (General Ayurvedica Properties of material/object) are 30 in number. They are
divided into.
 Guruvadhi
 Paradi
 Atma Gunas : They are Six in number.
 Ichchha
 Dwesh
 Sukha
 Dukha
 Prayatna
 Buddhi

 Significance of Guna:
The references for Guna in Ayurveda are available in all the classics. In the definition of Sharira – “
DOSHA DHATU MALA MULAM HE SHARIRAM” , three factors dosha, dhatu and mala are exhibited
through Gunas.
In chikitsa aspects samanya vishesha siddhantha, samanya Guna will increases the dhatus etc. and
Vishesha Gunas will decreases the dhatus etc.

 Importance of Guna: may be summed up as below.

 Rasabibhavata : Action of rasa that are present in Dravya are super seated by Guna.
 Rasanugraha: The gunas of Dravyas are cohesive to rasas only.
 Vipakakarantvata: The vipaka super seats the rasas, but this vipaka is transformed mainly due to the
gunas.
 Sankyabahulyata : In number aslo it is more.
 Prayogabahulyata: In the aspect of usage the Gunas are widely used in clinical application.
 Karmabahulyata : Guna is associated with and helps to bring action in various manner.
 Upadesha: Many of granthas ( Indian scriptures explained about gunas.
 Apadeshath : It means description while describing an object we mentions its gunas only.
 Anumanat : The inference is also by Guans.