The Five Elements Or PanchMahaBhutas

Explained
By Vedantacharya Bhatt on July 26, 2017

The Five Elements

Those of us who have studied science even at very basic level know that it classifies matter into
elements like atoms (along with further subdivisions) which compose all living and non living
things in the universe.

The Five Elements of Nature

These five elements are those that we are made up of and the entire universe as well and these
are the elements that we will end. They are the reality of life and they must be a part of every
aspect of our life.
Names of The 5 Elements

Prithvi: Earth

Jal: Water

Vayu: Air

Agni: Fire

Akash: Ether

Actually it must be noted that though the English translation of these words is related to objects
of common knowledge and experience like say fire, in actual this does not mean that Agni
represents actual fire (same holds true for other elements too) but it only means that it is the
concept related to heat energy (something like say thermodynamics).

Beyond Time (Kaal)

A common factor which runs through these elements is their permanence as they are beyond the
touch of change and since they form the very basic building blocks of universe (of which
humans are also a part). In fact the ancient seers tried beautifully to combine this higher
knowledge into the everyday lives of the common people of the yore by incorporating these
concepts in simple ritualistic manner as part of prayers or puja. The whole idea was to present
the information in a manner which was understood by a layman and also that people got
reminded of these concepts and it got carried over from generation to generation in form of
rituals and customs.

The Puja Thali & Symbolic Representation of Panchmahabhutas

Even while doing most prayers or pujas, it was mandatory to have a symbolic representation of
these elements in the puja thali. When you see the puja thali you will find that all these five
elements are present in there. Jal in the form of Ganges water is present in the thali. Fire in the
form of the lamp is there in the thali always. Air will be the smoke that comes from the incense
stick that you light. Chandan is placed in the puja thali as representative of earth and ether is also
present to symbolise akash. It is strange that we do not know the simple traditions that we follow
daily. A deeper study into these traditions will make us realise how strong and powerful the
culture of seemingly simple ancient people was and we must appreciate its value.

Characteristics of Panchbhutas

Earth or Prithvi is the first of the five elements. We can touch and feel the earth element and it
is further subdivided into two parts. One that we can see is called nitya and the other that we
cannot see is called the anitya. The part that we can see is like the human body that is perishable.
The one that we cannot see is the imperishable part like the soul which never dies. We will like
to share some features of this element so that you can relate to the same better:
Prithvi Characteristics

The second element is jal it refers to the element which resembles the properties like that of
water, and also can be seen and felt. It changes form from liquid to gaseous state and represents
the cycle that goes on in nature where water evaporates and comes back to earth in the form of
rain and the smaller bodies of water combine into the bigger ocean. The properties of these
element are as follows.

Jal Characteristics

We move on to vayu, the third and one of the most significant of the five elements. Like the
other two elements mentioned above even this element has a perishable and a non perishable
part and can be best compared to air as we know it. You can feel the air when it blows or when
there is a storm. The puranas mention that there are forty nine types of winds. Some of the
important types of winds as per the purana are pravaha, avaha,udhava, samavaha, vivaha,
pravaha, and paravaha. The wind that has the capacity to take water from the ocean is called
the udhava. Some features of this element are:
Vayu Characteristics

Agni is the fourth element in the list of the five elements and can be most closely related to fire
as we know it being associated with heat. It is again both perishable and also has a part that
cannot be perished. Fire is one of the eight guardians that guard the universe. The fire has
the south east position occupied in the universe. There are different fires like the fire of the
earth, the fire of the sky, the fire of the stomach. It is also called the tejas and some features that
will help you to understand this element better are:

Agni Characteristics

The akash is the next in the list of the elements that we will be discussing now. It is the only
element in the five elements that do not have a perishable half. It is the sky or the ether if
compared to the most common thing we know around us. It is a carrier of sound energy and
when you are into deep meditation you can hear the sounds of the akash.

Only those who have yogic powers can actually listen to the sound of the akash. It is this element
that links the living souls to the ultimate Supreme Reality. It was AUM that was heard as the
first sound and it is still embedded in this element. This is beyond all the five elements. Some
features of this element are:
Akash Characteristics

On reading the above table you might have noticed that some of the features are closely
associated with common food items thats because we have tried to connect the basic unity this
concept represents underlying the spiritual, the material and everything.

The five elements have both the perishable and non perishable part just like the human body. If
you look deep into it you will realise how the five elements are attached to our lives. The five
elements also play a crucial role in meditation and yoga.

We hope that by reading this article you will get a strong idea of all the five elements are all
about. They are all around us still we fail to know their true form. Perhaps next time you see
these five elements you will have a whole different perspective of looking at them.
Pancha Bhoota
From Wikipedia, the free encyclopedia

Pancha Bhoota or Pancha Maha-Bhoota (Sanskrit: , ) , five great

elements, also five physical elements, is a group of five basic elements, which, according to
Hinduism, is the basis of all cosmic creation.[1] These elements are: Prithvi (Hindi: , Earth),
Apas/Jal (Hindi: , Water), Agni(Hindi:, Fire), Vayu (Hindi: , Air), Aakash(Hindi:
, Aether). These elements have different characteristics and these also account for
different faculties of human experience. In ayurveda and Indian philosophy, the human body is
considered to be made of these five elements.[2] However, Crvka did not accept Akash as basic
element as it is not tangible and according to him, there are only four basic elements.[3]
Buddhism also accepts four basic elements and Akash is left out. These five elements of Indian
cosmological system are similar but not identical to five element theory used in East Asia.[4]

Contents

1 Description
2 Ayurveda
3 Yogic View
4 Hasta Mudras
5 Vastu
6 Taste
7 See also
8 References

Description

The pancha bhoota are associated with a sense which is perceived by sense organ in human
being. Below table gives details of associated sense, sense organ, and other attributes of
elements.[3]

Bhoota Associated Associated Sense Associated

Perception mode
(Element) Sense Organ Finger
Akash (Space) Sound Ear Heard Middle Finger
Vayu (Air) Touch Skin Heard, Felt Index Finger
Agni (Fire) Sight/Color Eye Heard, Felt, Seen Thumb
Jal/Apas
Taste Tongue Heard, Felt, Seen, Tasted Little Finger
(Water)
Prithvi (Earth) Smell Nose Heard, Felt, seen, Tasted, Smelled Ring Finger
Ayurveda

According to ayurveda and Yoga, Pancha Bhoota are associated with overall health of human
being. Any disorder in human body indicates imbalance of one or more of these elements. Yoga
Tattva Mudra Vijnana relates these five elements to five fingers of human being. Different
Mudra were developed to balance these [5] in human body which form the Hasta Mudra in yogic
tradition and are used in Naturopathy.

The three dosha- three intrinsic tendencies, which, according to ayurveda are intrinsic in every
human being, are representation of combination of these five elements in human body. The three
Dosha have subtle positive essences which control the mind and body function.[6]

Dosha Bhoota Composition Characteristic

Vata Vayu, Akash Prana
Pitta Agni, Jal/Apas Tejas
Kapha Prithvi, Jal/Apas Ojas

Yogic View

According to Yoga, the aim of sadhana is to have mastery over oneself. This mastery can be
achieved by mastering all the basic elements. The process of gaining mastery over these
elements and purifying them is called Bhuta Shuddhi. Pancha Bhoota Stalam is representation of
pancha bhoota for yogic practice. People used to move from one temple to another and do
sadhana on particular basic element.[7]

The seven Chakra in human body are associated with these five elements.[6]

Chakra Bhoota Characteristic

Muladhara Chakra Prithvi Stability, Support
Swadhishthan Chakra Jal Joy, Well-being
Manipura Chakra Agni Wisdom, Power
Anahata Chakra Vayu Compassion
Vishuddha Chakra Akash Trust, Creativity
Ajna Chakra Akash Knowledge, Intuition, Dignity
Sahasrara Chakra Akash Oneness

Hasta Mudras

Hasta Mudra or hand posture is based on the panch bhootas. The basic assumption is that all the
five elements can be represented by five different fingers in human body as shown in the table
below.[8]

Finger Name Bhoota

Kanishthika, Little Finger Jal/Apas
Anamika, Ring Finger Prithvi
Madhyama, Middle Finger Akash
Tarjani, Index Finger Vayu
Angustha, Thumb Agni

Vastu

Vastu shastra emphasizes on the placement of five elements in specified direction and balance of
these elements determines the condition of the associated structure.[6]

Bhoota Associated Direction Characteristics

Akash West Expansion, enhancement
Vayu East, North-East Movements, joy, happiness
Agni South Power, confidence, fame
Jal/Apas North Spirituality, ideas, thoughts, healing
Prithvi Center, Diagonal Stability, peace and harmony

Taste

Combination of pancha bhoota is associated with six human tastes as below.[6]

Taste Associated Bhoota

Sweet Prithvi, Jal(Earth and Water)
Sour Prithvi, Agni(Earth and Fire)
Salty Jal, Agni(Water and Fire)
Pungent Vayu, Agni(Air and Fire)
Bitter Vayu, Akash(Air and aether)
Astringent Vayu, Prithvi(Air and Earth)
PANCHABUTA or FIVE ELEMENTS

by Dr. Gautam Chatterjee

PANCHABHUTA Or Five Elements.Our whole cosmic quest of the world and beyond starts from the
point of panchabhuta (five elements) which then manifests in an enjoining manner to form the life force
and then, later, those five elements disintegrates to ensue a celestical traverse at the Paramanu (atom)
level.

However, we will first try to understand these five elements which are Earth or Prithvi; Water or
Jal ; Fire or Agni; Air or Vayu and then Ether or Akasha. Each of these Five elements has its own
character and celestial elements which we will gauge in the following lines.

Earth (Prithvi): One can touch earth and smell it too ! However, there are two types of earth one is Eternal
or (nitya) which are in the form of atom (Paramanu).The other type is perishable (anitya) which exists in
the form of Karya or Work at animate and inanimate levels. Symbolically speaking our body, sense
organs are the earth which as a whole get the shape of Jiva or life but those are perishable. But
elements or atoms are eternal as after death may we bury, or burn the body, all the atoms get
disintegrated to come back to its original eternal form. So our body and its Karya or Work are perishable
as the mountain or rock forms but the atom remains which are eternal.

Water or Jal is the second element which again has two characters as in the Earth i.e. eternal in the
shape of atom and Karya (Work) be it as river, pond or sea are perishable. As from sea or river water
evaporates to be in the sky as cloud then again in the shape of rain it comes down on earth. So the
eternal atom is only changing its karya or shape of work and what we see is the perishable form.From the
sense organ perspective we can touch it to feel and taste it as well.

The third element is Air or Vayu. Again it has two levels as earth and water i.e. eternal atom and
perishable Karya. One can feel air, as we breath in or out. We feel the storm or strong breeze which are
temporary but air at atomic level remains around us eternally. In the Purana there is a mention of 49
types of Maruts or winds.Seven are important namely 1. Pravaha 2 Avaha; 3, Udvaha 4. Samvaha; 5
Vivaha; 6 Parvaha and 7.Paravaha. The wind which takes the water from the ocean is called Udvaha.

Fire or Agni is the fourth element of Indian Panchabhuta. Again it has eternal and perishable elements as
we have seen above. The essential character of Fire is to generate heat. According to Hindu Mythology,
Agni is one of the Eight guardians who guards our universe and is known as Asta-dik-palakas (Asta-eight,
dik--Zone,Palaka-Guardian). The Fire is posited in the South East of the Universe.

However, in Indian mythology there are mentions of various types of fires. The four important ones are
fire of the earth, fire of the sky, fire of the stomach (can mean hunger and digestive power as well) and
the fire we commonly use.

Then comes the last of the Panchabhuta or five elements which is sound or ether. Ether is unique as it
has only one character i.e. eternal. Ether is the carrier of sound be it man made or otherwise. One can
hear it. As ether is the only eternal element of the five elements it attracted the attention of various sages.
The concept of Akashvani or Devine sound which is heard by sages of higher order is related to this Ether
or Akasha.The primordial mantra AUM then in modern times Raam or Shyaam are to work as linkages
between Jivatma(life force--atman or soul) to Paramatman or (Omnipotent of supreme soul).The concept
of sound and Mantra will be discussed in the next issue. Now we should concentrate on elements, other
than five mentioned above which are very important to Hindu theological perspective. Those are
Time(Kala) and Space (Sthan or Dik i.e. place and direction); Soul and Mind.
Like ether Time and Space are eternal. Time or kala is common cause of all actions of all the elements
and is eternal link of predetermined actions and happenings. Thus in Hindu astrologly the whole world
and its course are equated with "time". The Direction or Dik are part of Space and North, South, West and
East are eternal no matter the Universe undergoes whatever changes.

Then the other element is Soul which is related with the knowledge system of man as jivatman and the
eternal Knowledge of God or Paramatman (omnipotent).The last of the nine main elements is the manas
or Mind. Its the sense-organ or path to experience the world eternally and otherwise. These sense organs
are in the shape of eternal paramanu or atom and works is combinations to derive pleasure at worldly
levels. These are the brief out line of main five elements and other four primary elements. It is said that
our universe was created out of the manifestation of five elements. This was described in the Devigita
very elaborately.

Devigita proclaims that Shakti went about creating the world with 24 tattvas or elements. The five
elements were born out of the primordial principle of unmanifested Sakti. The ether through which sound
traverse was first element, which is also known as Sabda-rupa (form of sound). Second was Air or Vayu
(Sparsharupa or a form which is felt) The Air or Vayu give rise to Agni so it called Vayoranih. Then sense
of taste or rasrupa the water element came. The the gandharupa or the source of smell came--the earth.

Pauranic Expert Vettam Mani said that the universe remained in embryo form or in the bijarupa. "These
Panchabhutas{five elements} were first divided into two (each was divided into two). Then by a process of
the combination of these ten parts different substances were born....Each half of each of these five
bhutas{elements} is again subdivided into four parts. These 1/8 parts are joined to the other halves and
by combining them in other fractions of the material bodies(sthulasariras of all beings are made." wrote
Vettam Mani.

The cosmic body is the grand total of those material bodies discussed above. The first and pure
manifestation of those five elements are the inner conscience and bodily organs like ear etc. However,
the inner conscience or Antarkaranas assumes four state or forms. Once conception and doubt arise it is
called Mind. But when there is no doubt arises is called Buddhi. The process of examination and re-
examination of a subjects belongs to the state of intellect called citta. But with the feeling of "I" the ego or
ahamkar bursts out. So we find the pure five elements gave rise to the inner conscience or Antarkarnana
and then there are four states within it namely mind, buddhi, citta and ego.

Vettam Mani explained "From the coarse (rajasic) aspect of the five sense organs originate the five
organs of action like word, foot, hand, excretory and the genital organ, and also the five pranas (breaths)
called prana, apana, samana, udhana and vyana.

....Prana is located in the heart, apana in the anus, samana in the nabhi (navel)udana in the throat and
Vyana all over the body.....(Organs of knowldege 5, of action 5, and pranas 5,and buddhi 1,mind 1, the
bodly is composes of these 17 factors".

The sukshmasaria or the subtle body has two nature or Prakrati namely maya wherein the god is
reflected. The other is Avidya seen by Jiva or living being who is receptable of sorrows. Through
Vidya(Eternal Knowldege) and Avidya (ignorance) three forms of body emerge. Mani explained He who
is attached and is pround about the material body is called visva; he who attaches importance to the
subtle bodly is called Taijisva, and who is aware of casual body is called Prajna. Likewise we see how
the five elements manifested itself into 22 tattva (materials) which all go towards creation of a body. In the
Devigita it is said that eighty-four lakh species of living beings have manifested from these five elements.
In the next article we would take up the ether or sound elements in mantra perspective which has only
single and eternal entity and dwells in Hindu theology vibrantly.
Prithvi Tattva (Earth)
The Earth is an undiluted upsurge,

always ready to create and purge,

Man will start creeping like insects,

if she loses her atmosphere and urge.

Prithvi Tattva is an element which does not need any imagination to understand and connect to.
According to Kashmir Shaivism there are 36 tattvas that constitute our existence. Prithvi tattva is
the 36th tattva and Shiva(Pure Consciousness) is the 1st tattva. Essentially our journey is to reach
the ultimate, to merge with the Supreme i;e Pure Consciousness the Shiva. Our journey begins
from Prithvi Tattva. Prithvi or Earth the name itself suggests solidity. Our physical body that is
the basis of our existence is direct manifestation of Prithvi Tattva. Our body is created with Earth
element so it is very understandable that our journey begins from the physical body. This is the
very reason that primary practices of Tantra start from the primary body. and by the substances
found in it. An interesting fact, is that as the Prithvi Tattva requires presence of all the elements
to sustain and support the life, in same way our body also requires presence of all the elements
for life and its sustenance exhibiting similarity although having distinct differences in quality,
quantity and dimensions. According to Vedic knowledge all the elements are within the Earth
element and all the element rise from Space element.

Prithvi Tattva as Goddess or Mother

Earth Element is considered as Mother Earth in many parts of the world. In fact archaeological
evidence from the prehistoric world suggest that Earth may have been worshipped as living
female entity. Ancient texts also suggest that goddesses were associated to fertility, earth and
agriculture. Cybele is the Phrygian Goddess, Gaia the Greek Goddess, Hathor an
Egyptian Goddess all suggest worship of Earth as Mother or Female Goddess. In Rig Veda the
female divine power is called Maimata which literally means Mother Earth. Prithvi Tattva
according to Hindu philosophy is also considered as Dharti Ma which literally means Mother
Earth

Prithvi Tattva in ancient texts

In Vaisheshika Sutra all the five elements are discussed in detail. There are many known and
unknown properties of the elements that we get to know. We have yet not been able to explore
the potential of the known properties of the elements completely. Vaisheshika Sutra suggests that
Earth has everything in right number, quantity, distinction, synthesis, division, earthliness,
weight, liquidity and refinement. Mention of Prithvi Tattva is also found in Brihadaryaka
Upanishad, Brahma Sutra and Manu Smriti. Brihadaryaka Upanishad mentions subtle forms of
elements too. It clearly means that the elements are not only supporting us in gross forms but
also as subtle energies present in Energy body (Pranamaya Kosha ) and Mind Body (Manomaya
Kosha)

Prithvi Tattva is known to us as green fields, gardens, plants, trees, mountains, rocks, stones
and much more. There is much more that reminds us of Earth, like patience, fertility, nurturing,
stability, steadiness and security. The Prithvi Tattva in its subtle forms instils these
characteristics in us. A person with strong Prithvi Tattva is a responsible, reliable, steady and
stable person. Earth person has a conventional attitude, likes the traditional and detests the
modern. They are excellent organizers and builders. They work for results and know how to
produce results. They are hardworking and logical thinkers. When the Earth element gets
imbalanced, it starts to show the negative aspects too, like a person becomes rigid, stubborn,
obsessive, lazy and dull. There are practices that help to balance and cleanse the Prithvi Tattva.
It is considered to be basis and foundation of all the elements and the life. It is called upon when
our life misses the security factor, when things happen, relationships bloom and jobs secured but
only to loose them soon. Everything seems to have a short span. Earth is the element which
enters the relationship to bind it in commitment and give it a social name. Earth comes in life to
give it a meaning and tie a wandering ship securely to its anchor, but too much of it may never
let the ship move and it may tend to forget its really meaning and goal.

Our physical body as perceived to us due to Prithvi Tattva. It gives structure to our body. It is
related to the solid structures of our body like bones. Prithvi Tattva provides conduits in the body
through which other elements flow.

Earth element corresponds to Muladhara (Root Chakra). The chakra which

associated with security, foundation and self image. Muladhara is considered as foundation of
energy body. The tanmatra related to Prithvi Tattva is smell. The related Jnanendriya is nose
and related Karmendriya is excretory organs.

The siddhis related to Prithvi Tattva are getting knowledge of past, present and future, getting
control over elements of Earth, acquiring a supernatural sense of smell and Darduri Siddhi.

It is just so easy to connect to it but we seldom do so. Have you touched a tree lately or just sat
on cool green grass, to know that the nature is just all around ready to connect and mix within us.
Earth is like a support that gives nourishment and shelter. Earth is fertile and full of life
blossoming from it.

Tattva Shakti Vigyaan says the Earth element within us can become a source to connect to all
elements within. To know about your elements is very vital. It will help understand the
underlying cause and basic reality of every situation of your life. It helps you gain an deeper
insight in your life. Elements that are the building blocks of this universe, so when you deal with
them you deal in the most direct way.

To our despair Earth element in its gross form is slowly and slowly vanishing from the our
vicinity. Many of us still try to keep the connection cord safe by planting potted plants and
housing small gardens. We should become Tattva Mitr by forming a secure and stable
relationship with the elements.
Earth Element Provides Stability to Our
Body and Mind
By
Sharat Sir
-
September 27, 2016

Earth Element (Prithvi Tattva) as the name suggests is related to our planet earth. As we know
there are some characteristics of our planet, which act as the factors influencing Earth Element in
us. The earth being a huge body has its own gravitational and magnetic field along with poles
the North Pole and the South Pole. Also, it is tilted by about 23 degrees at the meridian.

The magnetic and gravitational field of earth influences all the entities on the planet. Earth
revolves around the sun in one complete year which causes seasons and it also rotates on its axis
from west to east causing day and night. The characteristics of the earth have a direct or indirect
influence on living beings as there is a connection between the earth and the living beings on it.

Prithvi Tattva has the uniqueness about it since it is the only element that is linked to all the
senses of the human body which are taste, sound, smell, touch, and sight. Being associated with
all senses, it has its own strong influence on us.

The balance of Earth Element induces good qualities in us, which are being practical, firm on
decisions, rational approach, and adaptability. While the absence of Earth Element in the desired
amount can make the person adamant, pompous, egotistical and stubborn.

Earth Element mainly operates at our sense of smell. The human organs that get influenced the
most are knee, throat, and intestine. Other areas include muscles and strong bones, the structure
of body organs and fat. The main characteristics of Prithvi Tattva are shabda (sound), sparsha
(touch), roop (appearance), rasa (taste) and guna (quality).
Earth Element is also considered to be the core in Vastu Shastra. Earth Element influences it the
most. Suppose we wish to purchase a land, various factors demand our focus like shape,
symmetry, direction, size, soil and much more nuances are to be considered while purchasing a
land.

Furthermore, the correct proportion of Earth Element provides stability to our body and mind.
While an absence of correct proportion could make a person dull, detached, and unaware of his
surroundings. The extra amount of Earth Element in the body can lead a person
overweight. Click and read more about other elements.
Pancha Mahabhuta - Five Great Elements
The 5 great elements originate from pancha tanmatra. Tanmatra is a Sanskrit word
meaning subtle essence. These tanmatras incarnate to form the 5 great elements.
Each great element is a combination of all 5 tanmatras but shows predominance of
one tanmatra.
The 5 tanmatras are Sound (Shabda), Touch (Sparsha), Vision (Roopa), taste (Rasa),
Smell (Gnadha). These tanmatras are related to each sense organ.

In Ayurveda, it is said that components & functioning of the nature is similar to our
body components and its functions. Pancha Mahabhuta theory states that
everything in the physical creation is composed of these 5 elements. The very first
element that comes to existence is akash (Ether). It is most expansive and least
concreate of all. The next element derived is Vayu (Air) then comes Agni (Fire), then
Jala (water) element is formed and lastly Prithvi (earth) element is formed.

Akash (Ether) :

When we say Ether, words like space or a vast openness comes to one's mind. Akash
means having a cavity with freedom to move. The tanmatra of ether element is
Shabda (Sound).
Whenever there is compactness of molecules, we get a dull sound on tapping but
when there is a cavity or hollow space, we get a resonant sound.
The qualities of ether element are clear, light, subtle, and immeasurable. Ether
element is related with various actions like expansion, vibration, non-resistance.
Sensory organ related to ether element is ear as it is hollow and transmits the sound
waves.

Vayu (Air):
Air is the great element that shows a sense of movement. Vayu or air initiates &
directs motion or movement. Air element keeps the body in constant motion.
The tanmatra of Air element is Sparsha (Touch). The sensory organ related to Air
element is skin. Skin is very sensitive for detecting any movement, change in
pressure or vibration in subtle form. Any movement against skin can be easily
registered.
Air element is mobile, dry, light, cold and subtle in nature. Its main action is to do any
kind of movement.

Tej (Fire):

The previous element, Air performs different movements; whenever there is

movement, it produces friction and leads to formation of heat or fire. This element is
also called as teja or agni. All various forms of transformation including digestion of
food are carried out by fire element.
The tanmatra of fire element is Rupa (Vision). Perception of light is carries out by this
tanmatra. Fire element is hot, sharp, light, dry and subtle.
Various functions carried out by this element are penetration, digestion of food, and
transformation of thoughts, intelligence and perception of light.

Jala (Water):

The fourth element is water. It is also called as jala or Apa. Whenever we think of
water qualities like liquidity or fluidity comes to our mind. Water shows important
quality of binding - e.g. if we see dry soil, we cannot make a ball out of it. But if we
add water to the soil, then we can easily make mud balls. This binding nature helps in
forming different structures in the body as it binds the 2 cells together. Hence this
element is a constructive force.
The tanmatra of water element is rasa (taste). The sense of taste or the ability to
taste depends on the liquidity that exists within in the mouth in the form of saliva.
Dry mouth along with dry tongue is unable to give sense of taste. The water element
exhibits qualities like cool, liquid, dull soft, and sliminess. Its main actions are
cohesiveness and adhesiveness.

Prithvi (Earth):

This is the last element. It is solid, dense, gross and very hard. It is related to all solid
and hard structures that show shape - e.g. bones, muscles, teeth and nails. The Earth
element is responsible for giving structure, shape and strength to the body.

The tanmatra for Earth element is Gandha (Smell). The small particles of earth are
scattered all over the palce gives us the sense of smell. The sensory organ related is
nose. Nose is more hard compared to other sensory organs. Qualities of earth
element are heavy, dull, dense hard and gross.
The Five Elements in Ayurvedic Medicine
The five elements represent the most important foundational concept in Ayurveda. More than
physical elements, the five elements represent ideas that are fundamental to nature and matter.
The five elements are collections of qualities that together form the building blocks of nature. If
a person truly understands the five elements, the doorway of knowledge opens to understanding
creation itself. In the body, each element is associated with different tissues and functions. In the
mind, the elements are associated with personality characteristics. In the medicines, the elements
determine their actions. Knowledge of the five elements is part and parcel of Ayurveda. The
student who does not properly understand the five elements, cannot properly understand
Ayurveda.

The Five Elements: Ether in Ayurveda

The element ether, called akasha in Sanskrit is the first of the five great elements (pancha
mahabhutus). 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.

Because of their intimate relationship, the ear is considered the associated sense organ of the element
ether, and voice (mouth) is its organ of action. Hearing loss and loss of the voice are difficulties that are
often due to vitiation of the ether element in the body.

Ether has qualities, but unlike the other elements, ethers qualities are based more upon the absence of
its opposing quality than on the actual quality itself. For instance, ether is cold. It is cold because it lacks
warmth created by fire. Ether is light because it lacks the heaviness created by earth and water. Ether is
immobile because it lacks the propulsive nature of air. Ether is subtle because it lacks the profound
presence of the more obvious elements. Ether is also omnipresent. It is everywhere. It is the substratum
from which all other elements are derived. Ether is a part of all other elements. Within any aspect of
creation, ether may be found. Ether is the most expansive of the elements. Without form or boundaries,
ether has no limits. Because of its expansive quality, ether is the cause of differentiation.

Unrestrained, ether awaits a propulsive force to assist it in moving outward from the center of oneness.
As a result, its form is able to take shape and differences emerge. In the formation of the embryo, it is
ether that is responsible for allowing change and growth to take place. Ether creates the space for the
other elements to fill. That which is the most subtle and difficult to perceive is a function of the element
ether. The mind is composed of ether. It is formless and nearly impossible to contain. While the mind
becomes easily disturbed, ether represents the substratum upon which thoughts and emotions ride like
waves upon the ocean. The sattvic or undisturbed mind is an expression of the essence of ether.

In the body, ether is expressed within the empty spaces. The hollow of the empty intestines,
blood vessels, bladder, and the lungs are filled with ether. Vitiation of ether in the body
results in an increase of space and a decrease in structure. The result is the destruction of
tissue. Parkinson's disease is an example of a condition where space is created in the body
where once there was cellular structure. The loss of dopamine producing cells in the
substantia nigra of the brain stem creates an increase in emptiness. A similar state is seen in
the pancreas due to the destruction of islet cells.

Vitiation of space (ether) contributes to the symptomatic dysfunctions that follow. The vata dosha
contains both ether and air. Hence, any vitiation of ether will ultimately result in a vitiation of vata.
Therefore, one method of controlling vata dosha is to prevent ether from increasing. Ether is prevented
from increasing by filling the emptiness in our lives. Our lives become full not by being busy, but by
being nourished physically and emotionally. Proper nourishment acts as a container for ether and the
vata dosha. Moist, heavy, satisfying foods pacify ether as the empty space of the digestive system
becomes full. Emotionally, love is the highest form of nourishment. By taking in the other elements the
natural tendencies of ether are pacified.

All of creation is made up of the five elements in different proportions. In our diet, the bitter taste
contains the most ether, although ether by itself is tasteless. The bitter taste is composed of both ether
and air, and it is air that provides the uniqueness of the taste. Consuming bitter foods is an excellent
way to increase the influence of the ether element. This is wonderful if a person is overly constricted
and driven by their routines. However, an excess of ether in the diet, especially the diet of the individual
with a vata constitution, can result in the dosha becoming too expansive. While this increases creativity
it also leads to becoming ungrounded. Obviously, a balance is desired.

The winter is the season of ether. The season of ether begins after the leaves have fallen and earth is
barren. Nature intends for everything and everyone to become lighter at this time. There is a danger of
becoming too light at this time if the proper precautions are not taken. Thus, human beings have
historically prepared for this season by storing up food and other supplies to see them through this
period of emptiness. In the cycle of life, death is the time of ether. The body disintegrates and the
elements flee their boundaries. All that remains is the subtly of our spirit.

Ether characterizes the elemental make up of the individualized soul while it maintains its separateness
from the whole of Purusha. Purusha itself is unmanifested, and thus in accordance with the principles of
Sankhya philosophy precedes the manifestation of all elements. Hence, it is subtler still than ether, and
because of this, it is far beyond our ability to capture it in words. Purusha is without attributes. Purusha
is the primordial essence of ether.

The Five Elements: Air in Ayurveda

The element air, called vayu in Sanskrit, is the second of the five great elements (pancha
mahabhutus). It comes second because 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.

The origin of air is sparsha. Sparsha is the tanmatra--primordial, unmanifested form--of touch.
Sparsha is the potential of the touch experience, expressed in its most subtle form. Touch and air
are inseparable. Because of their intimate relationship, the skin (through which we receive touch)
is considered the associated sense organ of the element air. The hands (through which we reach
out and touch the world) are its associated organ of action. Hence, disorders of tactile perception
and those of grasping are the result of disturbances in the functions of the air element.

To know air is to know its qualities. Air is mobile, cool, light, dry, rough, subtle, flowing, sharp,
clear, and hard. Although air is subtle, its effects are observable and so we have a sense of what
it is. We associate the element air with the air we breathe. Thus, the ancient rishis recognized air
as the immediate source of life. A lack of air will kill us faster than a lack of any other element.
Thus, the concept of vayu (air) is synonymous with that of prana (life energy). In nature, the
ancient rishis described air in five forms according to its direction of movement: inward (prana);
outward (vyana); upward (udana), downward (apana), and that which balances and stabilizes
these movements, a force that pulls to toward the center (samana). These five types of
movements are called both the five vayus and the five pranas.

In the body, air is expressed in the form of motion and life. It is the force allowing blood to
circulate, breath to move, nerve impulses to glide, thoughts to flow, and joints to propel our
movement through the world. Air is the force behind all motion. Disturbances in the functions of
air result in aberrant motion. Air may move too fast, too slow, or become obstructed and
blocked. Each occurrence produces different effects depending upon the location of the air that is
disturbed.

Excess motion in the nervous system results in hyper-excitability, deficient motion produces
sluggishness and dullness, while blocked flow results in a complete loss of motion. For example,
in the digestive system excess flow results in diarrhea, deficient flow results in sluggish motion,
and blocked flow results in either severe constipation or complete obstruction. In the joints,
excess motion results in hyper-mobility, deficient motion results in decreased range of motion,
and blocked flow results in a frozen joint. In the circulatory system, excess motion can result in
rapid heart rate, decreased flow in a sluggish heart rate or poor circulation, and blocked flow
results in catastrophic consequences, such as robbing the affected area of its blood supply. This
results in tissue ischemia (lack of oxygen) leading to necrosis (death of the tissue).

The vata dosha contains both air and ether. Any vitiation of air will ultimately result in a
vitiation of vata. Vata remains healthy when motion is controlled, but able to flow without
obstruction. Control prevents excess flow while freedom prevents stagnation. Balance is the key
to healthy vata.

Control of air is attained through the development of steady routines. Steady, healthy routines
subsequently keep the vata dosha from becoming vitiated. A diet that is heavier will also support
the development of the stability that controls motion by balancing the light quality of the air
element. Emotionally, surrender leads to the highest manifestations of motion (air), and this
requires faith. Thus, air flows freely in through a body and mind that has cultivated an attitude of
surrender and faith in both self and the divine. By taking in the other elements, the natural
tendencies (qualities) of air are pacified.

All of creation is made up of the five elements in different proportions. In our diet, the bitter taste
contains the most air. The bitter taste is composed of both air and ether; it is air that provides the
uniqueness of the taste. Consuming bitter foods is an excellent way to increase the influence of
the air element. This is wonderful if a person is sluggish or lazy. However, an excess of air in the
diet, especially in the diet of an individual with a vata constitution, can result in too much
motion. While this increases activity it also leads to a loss of stability and dryness. A proper
balance in accordance with a persons constitution and current state of health is always
preferred.

Autumn is the season of air. The season of air begins as the leaves begin to fall. The weather
becomes cooler and there is a sense of transition or movement in the weather. Air represents the
gradual weakening of nature as it moves away from its full bloom and moves forward to face the
dormancy of winter. Nature intends for everything and everyone to become lighter at this time.
There is a danger of becoming too mobile and light at this time if the proper precautions are not
taken. To live in harmony with this time of year means to spend time reflecting on the activities
of the past spring and summer. While motion is natural at this time, excess motion may be
perceived in the body and mind as an increase in anxiety, restlessness, or sleeplessness. While it
natural to become lighter at this time, excess lightness may be experienced as depletion. Once
again, a proper balance in accordance with a persons constitution and current state of health is
always preferred.

In the cycle of life and death, air represents the transitional period between being our most
productive and the last years of our life. Women go through the transition of menopause at this
time while men find themselves desiring retirement. The idea of motion is reflected in the
transition. To live in harmony with this time it is necessary to spend some time reflecting upon
the decades of our lives. While motion is natural at this time, excess motion makes the transition
more difficult and may be perceived as anxiety, restlessness, sleeplessness, palpitations, and in
the transient hot flashes many woman experience.

The Five Elements: Fire in Ayurveda

The element fire, called tejas in Sanskrit, is the third of the five great elements (pancha
mahabhutus). It comes third because 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. Fire represents all sources of energy in the world including
solar, hydroelectric, nuclear, fossil fuel and bio-diesel. Fire is the process of liberating energy
from its source.

The origin of the fire element is the tanmatra of vision called rupa. Rupa means form or color.
Both form and color are the result of perception. Rupa is the tanmatra, or primordial,
unmanifested form of perception, light, vision and thus the fire element. Fire and the visual sense
have a special relationship. Fire provides the light for perception. The eyes are the vehicle
through which light is digested and perception takes place. Hence, disorders of visual perception
are primarily those of the element fire.
The feet are the organ of action associated with the fire element. It is through the feet that we
react to what we see. Use of the feet allows a person to change direction based upon perception.
Not only may the direction be changed, but also the intensity of progress. The choice of direction
and the intensity of action are functions of the fire element.

To know any element is to know its qualities. Fire is hot, light, dry, rough, subtle, flowing, sharp,
clear and soft. Fire is neither stable nor mobile. Fire neither stands still nor generates motion.
Inherent within fire is air, and it is the air that provides fire with its mobile quality. Although fire
is subtle, its effects are clearly observable, and so we have a clear sense of what it is. It is the
heat of fire that is most recognizable. We associate the element fire with the fires we can see.
The ancient rishis idea of fire was more comprehensive. Fire represents light, heat, luster,
energy, understanding, metabolism, and the power of transformation.

In the human body, fire is expressed in five distinct ways. The fire that provides our body with
the capacity to digest food is called pachaka agni. The fire that ignites the intellect, digests ideas,
and allows for understanding is sadhaka agni. The fire of perception that that digests visual
impression into recognizable images is called alocaka agni. The fire that energizes and
invigorates the body, adding color to the body is called ranjaka agni. The fire that digests touch
and sunlight and gives off the radiance associated with healthy skin is the light provided by
bhrajaka agni. Because fire has a destructive quality, in the body it is always mixed with a small
amount of water to keep it from destroying the tissues. The container of fire and water is pitta.
Hence, the five agnis are also called the five types of pitta.

Excess fire in the body results in a buildup of heat, and deficient fire results in a feeling of being
cold. There are also other ramifications of heat. As it builds up in the body, there is a need to
eliminate excess heat. Hence, the body sweats and urinates more, and the stools become looser
and more frequent. The luster of skin increases and the eyes shine brighter. The mind becomes
sharper and more focused while the intellect strengthens. If fire increases too much, there are
negative consequences. The skin erupts in red rashes, the eyes become bloodshot, the mind
becomes intense, the tissues of the body may become inflamed, and there may be fever. A lack
of fire in the body results in a loss of luster as the skin takes on a gray or pale tone and
metabolism slows down. In the digestive system food is poorly digested, in the mind it becomes
difficult to digest new information. As the body tries to hold on to heat, sweating, urination, and
bowel elimination all decrease.

The pitta dosha contains both fire and water but it is fire that plays the more dominating role.
Hence, any vitiation of fire will ultimately result in a vitiation of pitta. Pitta remains healthy as
the fires of the body are well tended.

Tending the fire in the body begins with monitoring pachaka agni or the fire of digestion. When
the digestive fire is healthy, there is little gas and elimination is regular occurring on a daily basis
1-2 times per day. The digestive fire is increased primarily by hot, spicy, sour, and salty foods
and is decreased by both heavy and cold foods. Hence, if digestion is weak and the fire low, the
diet should made lighter and spicier until digestion normalizes.
All of creation is made up of the five elements in different proportions. In our diet, the pungent,
sour, and salty tastes contain the most fire. Of these, the pungent taste will increase fire the most
rapidly, but it is the sour taste that has the greatest long term effect. Pickled foods, yogurt, and
foods marinated in vinaigrette are example of sour foods.

Summer is the season of fire. At this time of year, the rotation of the earth around the sun results
in longer daylight hours as the fiery sun plays a great role in our lives. The air is warmer, the
light is longer and the activity of the people and plants reach their peak. Summer is the most
naturally active time of year. So long as the weather does not become unbearably hot, summer is
the time to do all of those things you planned for during the late winter and spring. It is the time
of year to work diligently to fulfill dharma. Care must be taken, because if a person becomes too
focused and intense, fire will increase too much and pitta will become vitiated. Thus, it is
important to keep ones fire in check and spend some time by the cool water while maintaining a
diet that is cooler and less spicy.

In the cycle of life and death, fire represents our most productive years. Having been well
prepared for this cycle of life during ones youth, these years are for the fulfillment of dharma.
Each persons capacity for work and service is greatest during this phase of life. Regardless of
constitution, from puberty through the transition into old age, the fire burns bright inside of us.
For those with a naturally fiery nature, it burns brightest and these individuals must be careful
not to work too hard and burn themselves out.

The Five Elements: Water in Ayurveda

The element water, called apas in Sanskrit, is the fourth of the five great elements (pancha
mahabhutus). It comes fourth because it evolves from ether, air, and fire; water contains aspects of the
other three elements within it. Ether provides water the space to exist within. Air provides water with
the ability to move and flow. The relationship between fire and water is more esoteric. Air creates the
friction that generates the heat of fire. Fire moves in a fluidic or flowing manner. In each evolution from
one element to the next, nature becomes denser. As fire becomes denser it cools and takes greater
form. This is the form of water.

The element of water represents fluidic matter and the cohesive principle of physics. Water is the
protector of the body. It provides the body with its most basic nourishment. Water protects against the
dissolution of the ether element, the roughness and motion of the air element and the heat of the fire
element. The water element sooths all pain and inflammation in the body.

The origin of the water element is the tanmatra of taste, rasa. Rasa in this context is the primordial
causation of the experience of taste. Rasa is the causal energy that provides the potential for the
experience of taste to occur. It is not the taste itself. However, since taste depends upon the water
element for its manifestation, disorders of the ability to taste are due to an imbalance of the water
element.
Water: Sense Organ and Organ of Action
The tongue is the vehicle through which the rasa tanmatra manifests. The tongue is the sense organ of
water. Through the tongue we taste the world around us. It is interesting to note that the taste buds of
the tongue only work when water or saliva is present. No water, no taste. The urethra is the organ of
action. Through the male urethra, highly potent reproductive fluid is expelled from the body. Through
the male and female urethra, water is expelled in the form of urine. Imbalances of the water element in
the body can be observed by monitoring changes in a persons experience of taste as well as through
alterations of urine or seminal fluid.

The Qualities of Water

To know any element is to know its qualities. Water is cool, stable, heavy, moist, smooth, gross, flowing, dull,
cloudy, and soft. The water element is the antidote to symptoms that have the opposite qualities in the body. It is
important to take in the qualities of water when you are feeling too warm, ungrounded, emaciated, dehydrated,
rough, lacking in self-esteem, obstructed and immobile, irritable with a sharp tongue, transparent and vulnerable,
or if your heart has become too hard.

The Five Waters of The Body

In the human body, water is expressed in five distinct ways, known as the five types of kapha. The water that
protects the mouth against the actions of chewing and against the enzyme that begins the breakdown of
carbohydrate (salivary amylase) is called bodhaka kapha. Bodhaka kapha is the salivary fluid, and also the mucous
membrane secretions of the lips, checks, and pharynx. The water that protects the mucous membranes of our
stomach against the acids that aid digestion is called kledaka kapha. The water that stabilizes the flow of
neurological impulses and protects the nerves of the brain is called tarpaka kapha. The water that protects the
joints from the friction of motion is called sleshaka kapha. Sleshaka kapha is found in the synovial fluid that
moistens joint surfaces, and in the bursae that allow tendons to glide smoothly over each other. The water that
protects the respiratory system from the movement of breath (a drying process) is called avalambaka kapha.
Avalambaka kapha keeps the mucous membranes of the bronchi and lungs healthy and also provides the fluids that
support the pleura and pericardium.

Water and the Kapha Dosha

The kapha dosha contains both water and earth. It is water that is responsible for most of the protective
and healing aspects of the kapha dosha. As water is the foundation for earth in the body (water supports
earths heavy, stable qualities) an increase in the qualities of water will result in weight gain and
sluggishness.

Consequences of Excess and Deficient Water on the Dhatus

Tending the waters of the body begins with caring for kledaka kapha in the stomach. The stomach is the
home of the kapha dosha. If the qualities of water increase too much, they overflow from the stomach
into circulation and flood the tissues of the body. When food is taken in that is too moist or oily, water
builds up and reduces the strength of the digestive fire. Digestion becomes impaired and food moves
slowly through the digestive system. The accompanying reduction in appetite and a sense of heaviness
in the abdomen are among the earliest signs that kapha is increasing and out of balance. As water
overflows from the digestive system, it often settles in the watery tissues of the body. These tissues are
the rasa (plasma), medas (fat) and shukra (fluidic reproductive tissue) dhatus. The quantities of these
tissues increase results in edema, obesity, and an increase in genital waste secretions (smegma).
Secondary watery tissues increase as well, resulting an increase in menstrual flow and breast milk supply
in women. Unfortunately, the quality of the increased breast milk and menstrual fluids are of poor
quality and are often mixed with mucous.

Water deficiency results in many of the opposite qualities. The rasa, medas and shukra become too dry,
resulting in dehydration, dry mucous membranes, dry skin, weight loss, and weakness in the
reproductive tissues. A dry rasa also results in a decrease in urination, sweating, and the formation of
dry, hard stools. In addition, the lips and eyes become dry.

Water in the Diet

In our diet, the sweet taste is the main source of water. Cooked grains, non-fermented dairy, oils, nuts,
and fatty meats are foods with ample water element within them. The proper intake of these foods
supports healthy water element in the body. Excess intake results in the symptoms of excess noted
above. Deficient intake results in the symptoms of deficiency.

Water and the Seasons

Spring is the season of water. It is the season in which the water stored within the snow begins to flow
from the mountains into the rivers and streams. Water is the source of life and the container of prana.
As the water begins to flow, life grows in its wake. Spring is sweet and its sweetness nourishes all of life.
During this time, the water element in our bodies naturally increases and flows. It is important to keep
the water from overflowing in our bodies at this time by making sure that we do not over indulge in
sweets, meats, and oils.

Water and the Cycle of Life

In the cycle of life and death, water represents the years of our learning in preparation for performing
dharma. Our water years are the years of cohesion. These are the years of schooling and training as we
attract and draw in the knowledge and information we will later use during our fiery pitta time of life.

The Five Elements: Earth in Ayurveda

The element earth, called prithvi in Sanskrit, is the fifth of the five great elements (pancha
mahabhutus). It comes fifth because 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. E (energy) represents the fire element. M (mass) represents the earth
element. C (Speed of light) represents the air element. Water is also inherent within earth. Water is the
bridge between the gaseous state of mater and the solid state. As matter becomes denser, gas (air,
ether and fire) coalesce into water (fluidic matter). The process of densification continues until matter
becomes solid. Earth is the elemental representative of the solid nature of matter.

The Earth element represents solid matter and the structure of the universe. Earth gives form to the
human body, and to all of creation. The structure provided by earth is the conduit through which the
other elements flow. All elements are born of ether and contained within earth.

The origin of the earth element is the tanmatra of smell called gandha. The state of the earth
element in the body and the capacity to smell are deeply connected. Gandha tanmatra is the
primordial cause of the experience of smell. It is the seed energy, or potential; emerging
from the causal body that sprouts into the earth element. The earth element then builds the
potential for the experience of smell in the subtle body and the structures through which
smell can be experienced in the physical body. Thus, the gandha tanmatra is not the smell
itself, but smell is dependent upon it. Disorders of the ability to smell reflect an imbalance of
the earth element.

The nose is the vehicle through which the gandha tanmatra manifests. Through the nose we
take in the scents of creation. These impressions enter the body, mind and consciousness
deeply affecting us physically and emotionally. The rectum is the organ of action. Through
consumption and defecation, the balance earth element in the body is regulated. If too much
earth is released, as occurs in diarrhea, body structure weakens. If too little earth is
released, as occurs in constipation, the body remains strong for a while but becomes more
and more toxic. Because the earth element and smell are intimately connected, both diarrhea
and constipation negatively impact the ability to smell. Excess earth element can obstruct the
sense of smell while deficient earth element can weaken the structures responsible for smell.
Thus, healthy elimination is essential to the balance of the earth element, the sense of smell
and the over-all well-being of the body.

To know any element is to know its qualities. Earth is cool, stable, heavy, dry, rough, gross, dense, dull,
clear, and hard. The earth element is the antidote to symptoms that have the opposite qualities in the
body. It is important to take in the qualities of earth when you are feeling too warm, ungrounded,
chaotic, emaciated, fluidic, lacking in self-esteem, feeling insignificant, irritable with a sharp tongue,
vulnerable, or cant withstand stress.

The kapha dosha is made up of earth and water. Water with its cool and soothing properties provides
the primary protection of the body against the factors of heat (pitta) and movement (vata). Earth
provides underlying structure and foundation that allows for the growth and development of tissues. As
kapha dosha increases in the body, there is a general increase in both fluid and structure, though one
can increase less than or without the other. Increases in the earth element results in a thickening of the
structures of the body.

Of the seven dhatus of the body, earth is found in significant quantity in the mass that makes up the
mamsa and medas dhatus. It also makes up the solid structural component of the asthi dhatu. These
three dhatus are immediately dependent upon a healthy earth element in the body. While the other
dhatus do not have large amounts of earth contained with them, they could not hold their form without
it. Thus, earth provides the basic structure of the rasa, rakta, majja, and shukra dhatus as well.
Therefore, the entire body is dependent upon the earth element for its health and well-being.

Earth enters the body through the foods we consume. While the earth element provides the structure of
all food, is found in the largest amounts in grains, nuts, legumes and meats. It is found in moderate
amounts in dairy products and in small amounts in fruits, vegetables, and spices. When an excess of the
earth element is taken into the body, as occurs with overeating, the tissues of the body are provided
with an excess of raw material for building new tissues. Existing structures become larger where an
increase in size is possible, and they become both thicker and denser where the potential for
longitudinal growth is limited. Excesses of earth that exceed the bodys capacity to convert it into other
structures are stored in the body as a part of the medas dhatu (fat). An examination of a patient with
large amounts of the earth element in the body reveals thick skin, strong finger nails, large muscles, and
coarse, dense hair.

Deficiencies in the earth element in the body result in a weakness of body structures. Lacking in the raw
materials to build solid tissues, the bones become weakened and osteoporosis places the bones at risk
of fracture. Muscle mass is reduced and body fat decreases. As one function of the earth element is to
retain heat, the bodys ability to regulate internal temperature decreases and an individual easily feels
cold. Lacking in substance, a person with a deficiency of earth is unable to stand up against the
challenges of the world and is easily pushed aside by stronger forces.

Earth is prevalent in the seasons of late winter and early spring. In the late winter, the earth element is most
predominant because the environment is dry, static, solid and relatively dormant. Water that has fallen in form of
snow is locked up in a solid state and unable to flow. In the early spring, as water begins to flow, the earth
element provides the substance that will be utilized to begin building new structures, as evidenced in the budding
of trees. During the winter, it is important to make sure that the quantity of earth element is properly
proportioned in the diet in accordance with prakruti and vikruti of the patient. In general, due to the seasonal
influence, less earth element should be consumed than at other times of the year. However, too little of the earth
element in the diet at this time will make it difficult to maintain strength and body temperature. Thus, fasting and
strong purification should be avoided during the excessively cold winter months. As the waters begin to flow in the
early spring, purification is more optimal. If a great amount of the earth element is taken in excess during the
dormancy of the winter, there can be a great increase in body fat.

In the cycle of life and death, earth represents the gestational period inside the womb where the basic structure
of the body is formed. During this time, proper maternal nutrition providing the necessary earth element is
essential for proper growth and development. A lack of earth element at this time can permanently cripple a
child. The earth element continues to play an important role in the development of the child until growth is
complete.
Ayurveda Five Elements

Everything in this universe is the product of different combinations of the five basic elements:
earth, water, fire, air, and space.

Ayurvedic microcosm macrocosm

The basic premise of Ayurveda is that the entire cosmos or universe is part of one singular
absolute. Everything that exists in the vast external universe (macrocosm) also appears in the
internal cosmos of the human body (microcosm). In other words, all human beings are a living
microcosm of the universe and the universe is a living macrocosm of the human beings.

What is Ayurvedic five-element theory?

The Panchamahabhuta (five basic elements) are Akash (ether), Vayu (air), Agni (fire), Jala
(water) and Prithvi (earth). Ayurveda uses the characteristics of the five elements to identify
different objects. If they classify anything as "fire," does not mean literally as fire. It means the
object possess the characteristics of fire such as combustion, heat, etc.

Ayurveda views nature (including human) as made up of five basic elements or qualities. These
elements are earth, water, fire, air, and space; believed to be composed of both matter and
energy. These elements interact and give rise to all that exists.

1. Earth (Prthv) element is dense, heavy, hard and principle of inertia. In the human body, all solid
structures and compact tissues are obtaining from the earth element. They exist in various
structural parts such as the bones, nails, teeth, muscles, cartilage, tendons, skin, and hair. Sense
of earth element is smell, organ nose.
 2. Water (Jal) element is liquid, soft and the principle of cohesion. In the human body, all fluids are
obtaining from the water element. They exist in many forms in the body such as plasma, blood,
saliva, nasal secretion, digestive juice, eye secretion, mucus, cytoplasm, cerebrospinal fluid and
liquid inside the cell. Sense of water element is taste, organ tongue.
3. Fire (Agni) element is hot, light and principle of radiance. It controls enzyme functioning. In the
human body, it believed to regulate body temperature and responsible for digestion,
absorption, assimilation and regulate metabolism. The solar plexus, located in the abdomen is
the seat of fire in the body. Fire manifests as the gray matter in the brain allows one to
recognize, appreciate, and comprehend the world. Sense of fire element is vision, organ eye.
4. Air or wind (Vayu) element is cold, mobile, rough and principle of vibration. It is the element of
movement, in human body it represents every movement include muscular movement, lungs
contraction, intestines movement and movement in every cell. In the cosmos, it is the
movement of the earth, wind and air. It governs thought, desire, and will. Sense of air element is
touch, organ skin.
5. Space or Ether (Akasha) element is clear, subtle and principle of pervasiveness. It corresponds
to the spaces in the body, which include the mouth, nostrils, thorax, abdomen, respiratory tract,
and cells. Space allows the existence of sound in order to travel. Sound does not indicate only
audible sounds, it also include subtler vibrations that resonate in our body. Sense of ether
element is hearing, organ ear.

These five elements exist in all things including human body. These five elements combine in
different ways in the human body to govern mind, body, and spirit.

Concept of Mahabhoot in Other Civilizations

Western Air, Water, Aether, Fire, Earth

Chinese (Wu Xing): Water, Metal, Earth, Wood, Fire
Japanese (Godai): Earth,, Water, Fire, Air, Wind, Void, Sky, Heaven
New Zealand: Air, Water, Flora, Fire, Earth
Greek: Fire, Earth, Air, and Water
We are All Made Of These Five Elements

According to Ayurveda, everything is made up of five great elements animate and inanimate
they are responsible for the structure of the universe. Pancha means five and mahabhuta
means element.

In a healthy body, these five elements are maintained in a particular proportion. When there is an
imbalance, disease occurs. Each element is related to a primary organ of action, which allows the
body to respond to each of the sense organs

Here is how the elements work within our bodies.

Aakash/Ether
Sense Organs: Ears
Sensory Facility: Hearing
Properties: Clear, light, subtle and infinite
Aakash or Ether brings to mind vastness openness a hollow space in which one has the
freedom to move around. This element is present in the hollow cavities of the body. By no means
does Ether imply emptiness. Rather, it refers to a special form of matter that fills the void (with
highly compact molecules). In the modern world, we know these special forms of matter as radio
frequencies, light radiation, cosmic rays, etc. Since this element is connected to the ear which is
hollow, it transmits sound waves which enable the sense of hearing.
Disease: The primary feature of the Aakash Bhuta is coldness. The more of this element in the
body, the more cold it is. The aging process or degenerative diseases like osteoporosis occur due
to the decrease in density of the matter between the hollow spaces of the body. This is also why
older people feel chilly as they have a greater proportion of Ether in their bodies.
An imbalance of the Ether element in the body manifests as Vata dosha disorders.

Vayu/Air
Sense Organs: Skin
Sensory Facility: Touch
Properties: Light, clear and dry
The Vayu or Air element governs all the movement in the body inhalation, exhalation, opening
and closing of eyelids, extension and contraction of joints, movement and other motor functions.
The Vayu Bhuta is made manifest in the skin. This is the organ that easily senses any movement
or vibration, or detects changes in pressure. As the skin registers movement, the nervous impulse
is formed due to this element.
Disease: The imbalance of the Air element leads to extreme dryness of the skin, tissues and
joints. As wind travels faster across a large space (increase in Ether), it causes excessive coldness
and increased sensitivity to drafts, obstructed blood flow, bloating, constipation, lethargy,
insomnia, muscular spasms, emotional stagnancy, dry cough, etc.
Vayu imbalance leads to Kapha dosha disorders.
Agni/Fire
Sense Organs: Eyes
Sensory Facility: Sight
Properties: Hot, sharp, light and dry
Agni can only be present in a space (Ether), where there is movement (Air). The movement of
matter causes friction and heating, which gives out light. Thus, the basic characteristics of this
element heat and light.
In the human body, this elements most obvious form is the digestive fire which helps in
digestion. The light of your eyes is through this element so it is responsible for vision. The shine
of the skin and glow in the complexion is also a reflection of Fire element. On a subtle level, a
persons presence can possess luminosity that lights up a room. Healthy people naturally emit an
energy and radiance.
Disease: The imbalance of Agni Bhuta expresses itself in its aggressive form, as a fever in the
body. Other symptoms of excessive Fire are hyperacidity, redness of skin, inflammation,
excessive sweating and bad temper. We can draw a parallel to these problems with excess Pitta
dosha. On the other hand, the lack of Agni can dampen the digestive fire, which results in low
absorption of nutrients and building up of toxins in the body.

Jala/Water
Sense Organs: Tongue
Sensory Facility: Taste
Properties: Cool, liquid, heavy, soft and slimy
The thought of water brings to mind qualities like flowing fluidity. The most important aspect
that we need to know about Jala Bhuta is its ability to bind substances. In essence, we cannot
make a brick using dry earth. But if we add water to the soil, we can easily shape it into bricks.
This cohesive nature is what builds the various structure of the body by binding different cells
together. The liquidity within the mouth or saliva is what brings us the sense of taste. The lack of
this liquidity causes dry mouth which robs us of taste.
Disease: The excess of the Water element causes an imbalance of Kapha dosha. It is made
manifests as excess mucus, phlegm, swelling of glands, joint problems and edema of tissues.

Prithvi/Earth
Sense Organs: Nose
Sensory Facility: Smell
Properties: Heavy, immobile, compact and rough
The Earth element controls hard organs as teeth, nails, flesh, bones, tendons and muscles. These
give structure and strength to the body. This element is present all around us so it gives us the
sense of smell. The corresponding organ to smell is the nose. Observe that the nose is harder in
mass compared to the rest of the sensory organs.
Disease: Excessive Prithvi Bhuta shows itself as blockage of blood vessels, loss of appetite,
heaviness of limbs and rigidity of joints. The shortage of the Earth element in the body results in
weakened muscle tone, leaching of calcium from bones and general weakness.
Its symptoms point to the state of excess Vata dosha in the body.
Everything is made up of different proportions of each of the elements described above. When
understood and applied correctly, the pancha mahabhutas become a powerful method in
interacting with your environment.