THEORIES ON PANCHAMAHABHUTA CREATION

THEORIES ON CREATION OF 5 MAHABHUTAS

1. THEORY OF TAITTIRIYOPANISHAD

• Taittiriyopanishad describes the creation process in a sequence, beginning with Brahman as the ultimate reality.
• From Brahman emerged Akasha (ether), followed by Vayu (air), then Agni (fire), Ap (water), and finally Prithvi (earth).
• This sequential evolution signifies the increasing density and materiality of the elements.
• "तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः। आकाशाद्वायुः। वायोरग्निः। अग्नेरापः। अद्भ्यः पृथिवी।" (तैत्तिरीयोपनिषद् २.१)

This concept emphasizes that the Panchamahabhutas are successive modifications of the supreme consciousness.

THEORY OF NYAYA-VAISHESHIKA

• Nyaya-Vaisheshika philosophy proposes an atomic theory regarding the creation of Panchamahabhutas.
• According to this theory, each Mahabhuta is composed of paramanus (atoms) of its respective element.
• The combination of these atoms leads to the formation of gross elements.

Each Bhuta possesses specific qualities:

• Akasha: Sound (Shabda)

• Vayu: Touch (Sparsha) and Sound

• Agni: Form (Rupa), Touch, and Sound

• Ap: Taste (Rasa), Form, Touch, and Sound

• Prithvi: Smell (Gandha), Taste, Form, Touch, and Sound

"नित्यद्रव्याणि नवाख्यातानि पञ्च महाभूतानि आत्मा मनः कालः दिक् च।" (वैशेषिकसूत्र 1.1.5)

This theory primarily focuses on the atomic and qualitative nature of elements rather than their origin from a supreme entity.

3. THEORY OF SANKHYA-YOGA

• Sankhya philosophy describes the creation of the universe based on Prakriti and Purusha.
• Prakriti, the primordial nature, undergoes transformation leading to Mahat, Ahankara, and then the Tanmatras.
• From these Tanmatras arise the Panchamahabhutas.

The evolution follows this sequence:

• Avyakta (Prakriti)

• Mahat (Buddhi)

• Ahamkara

• Tanmatras (Shabda, Sparsha, Rupa, Rasa, Gandha)

• Panchamahabhutas

"महदाद्याः प्रकृतिविकृतयः सप्त। षोडशकस्तु विकारः। पंचमहाभूतानि विकारः।" (सांख्यकारिका 3)

This theory highlights the transformation of subtle entities into gross elements through an evolutionary process.

4. THEORY OF SANKARACHARYA

• Adi Shankaracharya follows the Advaita Vedanta philosophy, where Brahman is the ultimate reality and the cause of the universe.
• The Panchamahabhutas originate from Maya (illusion) under the influence of Brahman.
• The elements evolve through Panchi-Karana (fivefold combination), where each element consists of half of itself and one-eighth of the other four elements.
• "सद्वै सोम्येदमग्र आसीदेकमेवाद्वितीयम्। तदैकाऽऽहं बहुस्याम् प्रजायेयेत्यतत्पश्यत।" (छान्दोग्योपनिषद् 6.2.1)

According to this theory, the world is an illusory manifestation (Maya) of Brahman, and the Panchamahabhutas form its gross aspect.

5. THEORY OF CHARAKA

• Charaka Samhita explains the creation of Panchamahabhutas in the context of Ayurveda.
• It states that all elements arise from the primordial entity and possess inherent qualities necessary for life.
• Charaka emphasizes that Panchamahabhutas form the foundation of the body (Sharira), senses (Indriya), and mind (Manas).
• "नित्यं भूतानि भूतानां प्रकृत्याः कर्मणश्च ये।" (चरकसंहिता, सूत्रस्थान 26/10)

Charaka integrates the concept of Panchamahabhutas with Tridosha (Vata, Pitta, Kapha), where each Dosha is governed by specific elements.

6. THEORY OF SUSHRUTA

• Sushruta Samhita follows a similar explanation to Charaka but with a greater emphasis on the anatomical and surgical aspects.
• He describes that the Panchamahabhutas contribute to the formation of Dhatus (tissues) and Malas (waste products) in the human body.
• Sushruta highlights their role in embryology, stating that each Bhuta is responsible for the development of specific body parts.
• "आकाशो मर्मस्रोतसां संहनने। वायुः स्पर्शनस्पन्दनयोः। अग्निः तेजसो वर्णस्य। जलं रसस्य स्नेहस्य। पृथिवी देहस्य स्थैर्यस्य।" (सुश्रुतसंहिता, सूत्रस्थान 1/26)

Thus, Sushruta’s perspective integrates the Panchamahabhutas into the physiological and pathological aspects of Ayurveda.