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HomeHealthUtility, Areas of Utility in Ayurveda therapy

Utility, Areas of Utility in Ayurveda therapy

Article by Dr Raghuram Y.S. MD (Ay)
There’s a variety of resemblance between the development of a human physique, its functioning and the encircling nature. The entire nature is made up of 5 primary components. – Earth, water, fireplace, air and vacuum (or ether). 

Ayurveda calls these components as ‘Pancha Maha Bhuta’. Ayurveda medical science additionally believes that the entire human physique and its composition are additionally made up of those 5 primary components of nature.

इह हि द्रव्यं पञ्च महा भूतात्मकम्।(अ.सं.सू.१७/३)
Iha hello dravyam pancha mahaa bhootaatmakam (Ref – Ashtanga Sangraha Sutra 17/3)

These Mahabhuta’s are current in all of the transferring and inert objects, supplies and substances of the universe, together with human beings, animals and crops. Since they encroach all by the universe and its parts and present their presence, they’re referred to as Maha Bhutas (Maha – Bigger, Bhuta’s – components).

They are often referred to as as Mahabhuta’s resulting from their bigger measurement compared to their precursors Bhuta’s (minute types of Mahabhuta’s) or resulting from their in depth presence. The baseline is that every thing within the creation is made up of those Pancha Mahabhuta’s and nothing is devoid of those 5 components.

When these 5 primary components making up the composition of the human physique will get impregnated with Atma or soul (life ingredient), the life will get manifested within the mass of 5 components which we name as bodily physique.

Pancha mahabhuta

Dying to the bodily type of the physique happens when the Atma or soul will get indifferent from these 5 components after a destined period of time of affiliation has been accomplished, i.e. after the completion of life-span.

Imbalances occurring with respect to a number of components within the physique would result in the ailments pertaining to that exact ingredient or components which have undergone imbalance.

Instance, Asthi or bone tissue is made up predominantly of Prithvi or Earth ingredient (one among the many 5 components forming the physique). When this Prithvi ingredient undergoes imbalance, it results in bone associated ailments like osteoarthritis and so on.

Ayurveda therapy ideas are also primarily based on correcting the imbalances of Pancha Maha Bhuta’s within the physique.
Thus it turns into essential for us to grasp the idea of Panchamahabhuta, particularly with an method of therapy perspective.

On this article we will attempt to find out about Panchamahabhuta’s their contribution in the direction of the formation of bodily self, the imbalances occurring in them and the function of Ayurveda in correcting the imbalances associated to the imbalanced ingredient (or components) as part of complete therapy method in the direction of therapeutic psychosomatic problems.


The time period Bhuta is made up of two root phrases i.e. Bhoo and Kta (Bhoo+Kta=Bhoota or Bhuta).

न जायते अन्यतो यत्तु यस्मात् अन्यत् प्रजायते।
सगुणानां उपादानं तद् भूतम् इति कथ्यते॥(पञ्चभूत विज्ञान)
Na Jaayate anyato yattu yasmaat anyat prajaayate
Sagunaanaam upaadaanam tad bhootam iti kathyate (Ref – Panchabhuta vijgnanam)

The that means of the phrase Bhuta is ‘that which has its identification and existence’. Bhuta’s are usually not shaped or created by every other issues or components. Bhuta’s are 5 in quantity they usually additional give origin to Panchamahabhuta’s or 5 better Bhuta’s i.e. Fundamental components of nature. This provides us an concept that the Bhuta’s are earlier types or precursors (micro-form) of Mahabhuta’s.

महान्ति भूतानि महाभूतानि
Mahaanti bhootaani mahaabhootaani

The bigger types of Bhuta’s are referred to as Mahabhuta’s

Bhuta’s are stated to be Karana Dravya’s (causal components) and ever-existing (Nitya). They can’t be destroyed. They’re additionally stated to be Su-sukshma (very minute) and indriya ateeta (past the notion of sense organs.

Quite the opposite, Mahabhuta’s are Karya Dravya’s (results of Bhuta’s). This explains the trigger (Bhuta) and impact (Mahabhuta) relationship between Bhuta and Mahabhuta.


The Names of the Pancha Maha Bhuta’s are as talked about under:
Prithvi – Earth, Soil or Mud
Ap or Jala – Water
Teja or Agni – Hearth
Vayu – Air
Akasha – Area or Ether

Naming a fabric on the premise of its Panchamahabhuta composition –
Every thing within the creation is made up of Panchamahabhuta’s or 5 primary components of nature. Each materials or object is made up of those 5 components. However that exact materials shall be referred to as by the identify of the predominant Mahabhuta.

This implies to inform that, although all supplies are made up of 5 Mahabhuta’s, they are going to have the predominance of just one Mahabhuta and they are going to be referred to as by that identify.

Instance, a stone shall be made up of all of the 5 components however it should nonetheless be referred to as Parthiva (predominantly Earth) due to having the Earth ingredient in extra compared to the opposite components. Equally we are able to consider bone tissue within the physique as Parthiva. The opposite components in these supplies shall be dormant and won’t manifest themselves.

The classification of all of the issues and supplies within the universe (and all tissues and organs within the physique) has been categorised on this idea.

Thus all of the worldly articles and supplies are categorised into one of many under stated classes –
Parthiva – These predominant in Prithvi or Earth ingredient
Aapya or Jaleeya – These predominant in Jala or Water ingredient
Taijasa or Agneya – These predominant in Agni or Hearth ingredient
Vayaveeya – These predominant in Vayu or Air ingredient
Aakaasheeya or Naabhasa – These predominant in Akasha or Ether (Area) ingredient

This clarifies our doubts and makes issues clear that no substance or materials is made up of single Mahabhuta.
The burden or mass of every materials is as a result of presence of Prithvi Mahabhuta or Earth ingredient
The integrity and adherence of the particles or cells is caused by the Jala Mahabhuta or Water element in that materials

The temperature of every materials is a contribution of Agni Mahabhuta or Hearth ingredient contained in it
The motion of particles contained in every materials is caused by Vayu Mahabhuta or Air ingredient
The house between every particle (house inside additionally) of a fabric is brought on by the Akasha Mahabhuta or Ether (Area) ingredient

Mahabhuta qualities

Guna’s (qualities) of Mahabhuta’s –
Shabda (sound) – high quality of Akasha or Ether ingredient
Sparsha (contact, really feel) – high quality of Vayu or Wind ingredient
Rupa (sight) – high quality of Agni or Hearth ingredient
Rasa (style) – high quality of Jala or Water ingredient
Gandha (scent) – high quality of Prithvi or Earth ingredient

The above stated qualities of Pancha Mahabhuta’s are referred to as Swabhavika Guna’s (primary phenomenal qualities) or Vaisheshika (particular high quality) Guna’s.

Guna’s (qualities) and Karma’s (capabilities) of the supplies predominant with particular Mahabhuta’s –

Parthiva Dravya

Parthiva Dravya (Substances predominant in Earth ingredient) –
Guru – Heaviness
Kathina – Arduous
Vishada – Clear
Manda – Sluggish
Saandra – Dense
Sthula – Fats / Stout / Thick
Sthira – Steady
Gandha guna bahulya – Predominance of scent sensation

Capabilities rendered by Parthiva Dravya’s within the physique:
Upachaya – Nourishment of tissues
Gourava – Offers heaviness
Sanghaata – Offers hardness and compactness
Sthairya – Offers stability

Aapya Dravya

Aapya Dravya (Substances predominant in Water ingredient) –
Drava – Liquidity
Snigdha – unctuousness or oiliness
Sheeta – chilly
Guru – Heavy
Manda – Sluggish
Saandra – Dense
Sara – Move
Mrudu – Smooth
Pichchila – Slimy, sticky
Rasa guna bahula – Predominance of style sensation

Capabilities rendered by Aapya Dravya’s within the physique:
Upakleda – Moistness / wetness / dampness
Sneha – Offers Unctousness and lubrication
Bandha – Binds the cells and tissues with one another, gives compactness and integrity
Vishyanda – Produces discharges in and from the Srotas’s (channels and duct techniques within the physique, transport passages)
Maardava – Offers smoothness and cushioning / buffer
Prahlada – Offers satisfaction and contentment

Taijasa Dravya

Taijasa or Agneya Dravya (Substances predominant in Hearth ingredient) –
Teekshna – Intense
Ushna – Scorching
Ruksha – Dry
Sukshma – Minute, micro-fine, deep penetrating
Laghu – Gentle
Vishada – Clear
Rupa Guna Bahula – Predominance of Sight sensation

Capabilities rendered by Agneya Dravya’s within the physique:
Daha – Burning sensation
Paka – Suppuration (Digestion, metabolism)
Prakasha – Offers glow and glitter
Prabha – Offers complexion
Varnya – Offers good color

Vaayavya Dravya

Vaayavya Dravya (Substances predominant in Air / Wind ingredient) –
Ruksha – Dry
Sukshma – Minute, deep penetrating
Laghu – Gentle
Vishada – Clear
Vikasi – Fast spreading
Vyavayi –
Sheeta – Chilly
Sparsha Guna Bahula – Predominance of Contact sensation

Capabilities rendered by Vaayavya Dravya’s within the physique:
Rookshata – Offers dryness
Laghuta – Offers lightness
Vishadata – Offers readability
Glani – Offers tiredness (fatigue)
Vicharaka – Promotes and displays totally different actions

Naabhasa Dravya

Naabhasa or Aaakasheeya Dravya (Substances predominant in Ether or Area ingredient) –
Mrudu – Smooth
Sukshma – Minute, deep penetrating
Laghu – Gentle
Vishada – Clear
Shlakshna – Easy
Vyavaayi –
Sheeta – Chilly
Khara – Tough
Shabda Guna Bahula – Predominance of Sound sensation

Capabilities rendered by Naabhasa Dravya’s within the physique:
Mruduta – Offers smoothness
Soushirya – Offers hollowness
Laghuta – Offers lightness

Paraspara Anupravesha

Paraspara Anupravesha of The Mahabhuta’s (Interrelationship and mutual entry of Mahabhuta’s) –
महा भूतानि खं वायुः अग्निः आपः क्षितिः तथा।
शब्दः स्पर्शः च रूपं च रसो गन्धः च तद् गुणाः॥
तेषां एक गुणः पूर्वो गुण वृद्धि परे परे।
पूर्वः पूर्व गुणः च एव क्रमशो गुणिषु स्मृतः॥(च.शा.१/२७-२८)
Maha bhootaani kham vaayuhu agnihi aapaha kshitihi tathaa
Shabdaha sparshaha cha roopam cha raso gandhaha cha tad gunaaha
Teshaam eka gunaha poorvo guna vruddhi pare pare
Poorvaha poorva gunaha cha eva kramasho gunishu smrutaha (Ref – Charaka Shaareera 1/27-28)
Acharya Charaka (Historic Ayurveda instructor, practitioner and writer) enumerates the Mahabhuta’s as Kha (Akasha or Ether), Vayu (Air), Agni (Hearth), Aap (Water) and Kshiti (Prithvi or Earth) and tells that Shabda (sound), Sparsha (contact), Rupa (Sight or imaginative and prescient), Rasa (style) and Gandha (scent) are their qualities respectively.

Charaka additional tells that –
Akasha Mahabhuta has one Guna (high quality) i.e. Shabda

The subsequent Mahabhuta’s in queue (chronology talked about within the above paragraph) may have one Guna greater than its predecessor.

Vayu may have its high quality i.e. Sparsha together with the standard of Akasha i.e. Shabda. Thus Vayu Mahabhuta has 2 qualities.

The subsequent Mahabhuta i.e. Agni may have its high quality i.e. Rupa together with the qualities of the earlier 2 Mahabhuta’s i.e. Shabda from Akasha and Sparsha from Vayu. Thus Agni Mahabhuta will comprise 3 qualities.

The subsequent one within the chronology is Aap or Jala Mahabhuta. Together with its Rasa high quality, it should inherit the qualities of its predecessor Mahabhuta’s i.e. Shabda high quality from Aakasha Mahabhuta, Sparsha high quality from Vayu Mahabhuta and Rupa high quality from Agni Mahabhuta. Thus Aap Mahabhuta may have 4 qualities.

The subsequent Mahabhuta within the sequence is Prithvi Mahabhuta. Together with its Gandha high quality, it should inherit the qualities of its predecessor Mahabhuta’s i.e. Shabda high quality from Aakasha Mahabhuta, Sparsha high quality from Vayu Mahabhuta, Rupa high quality from Agni Mahabhuta and Rasa from Aap Mahabhuta. Thus Aap Mahabhuta may have all of the 5 qualities.

Acharya Sushruta additionally explains the identical idea and calls this course of as Paraspara Anupravesha (Mutual entry of 1 ingredient into the opposite) of Mahabhuta’s. In keeping with him, when Vayu ingredient features Shabda high quality from its precursor ingredient Akasha (Ether), part of Akasha enters into Vayu.

On this means, there may be Paraspara Anupravesha (mutual entry of the weather into the successive components) of every ingredient into the opposite. Thus there may be entry of Vayu into Agni, Agni into Jala and Jala into Prithvi. Thus Prithvi has all of the parts of different components whereas the earlier components may have one ingredient much less.

There shall be no retrograde or reverse entry of the Mahabhuta’s into their precursor components. This is only one means visitors. Thus, the primary ingredient Aakasha may have solely Shabda guna (sound high quality) in it.

No Mahabhuta will enter Aakasha Mahabhuta. We will perceive this idea because the entry of the standard of precursor Mahabhuta into the successive Mahabhuta, thus enhancing the standard of the successive components.

After we perceive this idea we draw some conclusions –
Aakasha or Area ingredient may have just one high quality, Shabda. This high quality shall be current in all of the successive components resulting from Paraspara Anupravesha. When Vayu is shaped, it acquires the standard of its predecessor ingredient Akasha, i.e. Vayu inherits Shabda high quality which shall be added to its personal high quality, Sparsha or contact. However the reverse is not going to happen. Due to this fact, Aakasha shall be devoid of Sparsha high quality current in Vayu.

When Agni is shaped from Vayu, it inherits the standard of its instant predecessor Vayu, i.e. Sparsha high quality together with the standard of Aakasha i.e. Shabda high quality. We all know that the Shabda high quality is already current in Vayu.

Thus when there may be Paraspara Anupravesha of Vayu into Agni, it carries together with it the standard of Aakasha Mahabhuta i.e. Shabda additionally with it into the Agni.

Thus Agni is fortified with 2 additional qualities together with its personal Rupa (Imaginative and prescient or sight) high quality. For the reason that reverse course of doesn’t occur, Vayu shall be devoid of Rupa high quality, so does Aakasha.

When Jala or water ingredient is shaped from Agni, it inherits the standard of its instant predecessor Agni, i.e. Rupa high quality together with the qualities of Vayu (Sparsha) and Aakasha (Shabda). We all know that the Shabda and Sparsha qualities are already current in Agni together with Rupa.

Thus when there may be Paraspara Anupravesha of Agni into Jala, it carries together with it the qualities of Vayu and Aakasha Mahabhuta’s i.e. Sparsha and Shabda additionally with it into the Jala.

Thus Jala is fortified with 3 additional qualities together with its personal Rasa (Style) high quality. For the reason that reverse course of doesn’t occur, Agni shall be devoid of Rasa high quality, so does Vayu and Aakasha.

When Prithvi or Earth ingredient is shaped from Jala, it inherits the standard of its instant predecessor Jala, i.e. Rasa high quality together with the qualities of Agni (Rupa), Vayu (Sparsha) and Aakasha (Shabda). We all know that the Shabda, Sparsha and Rupa qualities are already current in Jala together with Rasa.

Thus when there may be Paraspara Anupravesha of Jala into Prithvi, it carries together with it the qualities of Agni, Vayu and Aakasha Mahabhuta’s i.e. Rupa, Sparsha and Shabda additionally with it into the Prithvi.

Thus Prithvi is fortified with 4 additional qualities together with its personal Gandha (Scent) high quality. For the reason that reverse course of doesn’t occur, Jala shall be devoid of Gandha high quality, so does Agni, Vayu and Aakasha.

Thus, the successive components may have an added high quality inherited from its predecessor Mahabhuta as a result of phenomenon of Utkarsha (or high quality of enhancing) and Paraspara Anupravesha.

The earlier components within the chain may have a high quality lower than their successors as a result of phenomenon of Apakarsha (lessening of high quality as a result of absence of retrograde inheritance of qualities.

Thus, the qualities of Panchamahabhuta’s resulting from Paraspara Anupravesha (in chronological order) are –
Aakasha Mahabhuta – Shabda
Vayu Mahabhuta – Shabda, Sparsha
Agni Mahabhuta – Shabda, Sparsha and Rupa
Jala Mahabhuta – Shabda, Sparsha, Rupa and Rasa
Prithvi Mahabhuta – Shabda, Sparsha, Rupa, Rasa and Gandha

Satvadi Gunas of Mahabhutas

तत्र सत्त्व बहुलं आकाशं, रजो बहुलो वायुः, सत्त्व रजो बहुलो अग्निः, सत्त्व तमो बहुलो आपः, तमो बहुलो पृथ्वी इति।(सु.शा.१.२१)
Tatra sattva bahulam aakaasham, rajo bahulo vaayuhu, sattva rajo bahulo agnihi, sattva tamo bahulo aapaha, tamo bahulo prithvee iti (Ref – Sushruta Shareera 1/21)
In keeping with Ayurveda, Sattva, Raja and Tamas are the Guna’s (qualities) of the thoughts. For the reason that physique and thoughts parts comprise 2 sides of the identical coin, allow us to see if there may be some relationship between these 3 Guna’s of thoughts and Panchamahabhuta’s!

In keeping with Sushruta:
Aakasha Mahabhuta (Ether) – is predominant in Sattva high quality
Vayu Mahabhuta (Air) – is wealthy in Raja high quality
Agni Mahabhuta (Hearth) – is predominant in Sattva and Raja qualities
Jala Mahabhuta (Water) – is predominant in Sattva and Tama qualities
Prithvi Mahabhuta (Earth) – is predominant in Tama high quality

Panchamahabhuta Tridosha relation

Inter-relationship between the Panchamahabhuta’s and Tridosha’s –
We’ve already learnt that the human physique constitutes a miniature nature and has the illustration of the entire nature in it. We’ve additionally seen that your complete physique is made up of Panchamahabhuta’s.

Thus Panchamahabhuta’s kind the bodily parts and make up the anatomy of the physique. However the physique capabilities are rendered by 3 Dosha’s i.e. Vata, Pitta and Kapha.

For the reason that Tri-Dosha’s are additionally parts of the identical physique, they too needs to be shaped by the Pancha Maha Bhuta’s as a rule.

Thus –
Vata Dosha – is shaped by the mix of Vayu and Aakasha Mahabhuta’s (air and ether)
Pitta Dosha – is shaped by the mix of Agni and Jala Mahabhuta’s (fireplace and water)
Kapha Dosha – is shaped by the mix of Prithvi and Jala Mahabhuta’s (earth and water)

Asadharana Lakshana

Asadharana Lakshana’s (extraordinary attribute options or indicators of identification) of Mahabhuta’s –
खर द्रव चलो उष्णत्वं भू जल अनिल तेजसाम्।
आकाशस्य अप्रतिघातो दृष्टं लिङ्गं यथा क्रमम्॥(च.शा.१/२९)
Khara drava chalo ushnatvam bhoo jala anila tejasaam
Aakaashasya apratighato drushtam lingam yathaa kramam (Ref – Charaka Shaareera 1/29)
Beneath listed are the extraordinary attribute options of Panchamahabhuta’s:
Prithvi – Kharatva (Roughness)
Jala – Dravatva (Liquidity, Fluidity)
Teja – Ushnatva (Warmth)
Vayu – Chalatva (Motion)
Aakasha – Apratighata / Asparshatvam (Untouchable or Unbreakable)

Pancha Mahabhutas origin

On the time of Srushti or creation, firstly the Prakriti (nature) and Purusha (life ingredient or soul) will get united in a cosmic union. Then there’s a need of creation within the nature. From this union, initially Mahat Tatva or Mahan (Cosmic intelligence) is created.

Mahaan will give rise to Ahankara, the cosmic egoism. Since Prakriti is made up of Tri-Gunas (3 qualities), the Mahaan and Ahankara getting originated from Prakriti are also embedded by these 3 qualities – Vaikarika, Taijasa and Bhutadi Gunas.

The Bhutadi Ahankara together with the assistance and affiliation of Taijasa Ahankara will give origin to Pancha Tanmatras. These Pancha Tanmatras will give origin to Pancha Mahabhuta’s.

The Pancha Tanmatra’s (Avishesha or Sukshma Bhuta’s or Bhuta’s or Micro components) are Shabda, Sparsha, Rupa, Rasa and Gandha, which grow to be the precise qualities of Pancha Mahabhuta’s, Aakasha, Vayu, Agni, Jala and Prithvi in that order.

The Pancha Mahabhuta’s have their origin from Bhutadi Ahankara and subsequently get their identify as Bhuta’s or Mahabhuta’s. Aakasha offers rise to Vayu, Vayu offers origin to Agni, Agni offers rise to Jala and Jala offers origin to Prithvi Mahabhuta resulting from Paraspara Anupravesha.


Significance of Pancha Mahabhuta’s in Ayurveda –
Position of Panchamahabhuta’s within the formation and growth of Garbha or foetus –
Vibhajana – The division of foetus into totally different fragments which additional results in the formation of head, limbs and trunk is carried over by Vayu (cell division and differentiation). This occurs after the union of Prakriti or Shonita (ovum) and Purusha or Shukra (sperm).

Paka – The foetus is processed and moulded by the motion of Agni Mahabhuta. The hearth element additionally causes liquefaction every time and wherever is required, identical to the hearth liquefies the gold earlier than getting it into any mould or form.

Kledana – The liquidity / fluidity, mobile integration, adhesion between cells, moistness and lubrication to the foetus is supplied by Jala or Aap Mahabhuta. It maintains the water element of the cells.

Sanghata or Samhanana – The integrity, solidity and form of the physique of the foetus is caused by the Earth ingredient or Prithvi Mahabhuta.

Vivardhana – Akasha or house creates areas throughout the foetus and helps in growth of the foetus. This occurs following the Vibhajana Karma (division of foetus into totally different fragments or Cell division) of Vayu.

Akasha helps in differentiation of cells and helps in forming many organs and organ techniques. The areas throughout the cells, in between the cells, within the lumen of many hole organs and so on are created by Aakasha Mahabhuta.

We will inform that the cell division takes place by Aakasha. The Garbha or foetus grows as a result of involvement of Aakasha Mahabhuta.
The color and complexion of the foetus can also be supplied by Panchamahabhuta’s.

Relation to physique entities

Panchamahabhuta’s and organs / entities of the physique –
All of the tissues and organs of our physique are made up of PanchaMahaboota’s. Allow us to take a look at a few of the organs shaped by Panchamahabhoota’s.

Prithvi or Earth ingredient types the organs that are onerous, structural, heavy and tough. Instance, Nails, bones, tooth, flesh, pores and skin, hairs, moustache, tendons, nostril, and so on

Aapya or Water components kind the organs that are liquid, unctuous, tender, chilly and slimy. Instance, Lymph, Blood, muscle fats, kapha, pitta, urine, sweat, semen, physique fluids, tongue and so on

Taijasa or Hearth components kind the organs of capabilities that are sizzling and intense in nature. Instance, Imaginative and prescient, Eye, temperature, warmth, color, glow, complexion, anger, braveness, and so on

Vaayaveeya or Wind components kind the organs or entities or capabilities that are dry and lightweight in nature. They stimulate and encourage actions.

Instance, Actions, pulsations, all of the sensory and motor actions, manufacturing of tissues, inhalation, exhalation, opening and shutting of eyes, flexion and extension of limbs, inspiration, actions like greedy, pores and skin and so on

Aakaasheeya or Ether components kind organs and entities that are gentle and intense in nature. Instance, Akasha causes discrimination and spacing between blood vessels, muscle, tendons and tender tissues, the passages within the channels and ducts of the physique, orifices and lumen, ear and so on

Panchamahabhuta and Tridoshas

Vata dosha is shaped by Vayu and Aakasha Mahabhuta’s
Pitta Dosha is shaped by Agni and Jala Mahabhuta’s
Kapha dosha is shaped by Jala and Prithvi Mahabhuta’s

In regular situation and when in equilibrium, the three dosha’s are answerable for all of the capabilities of the physique.

Panchamahabhuta and Prakriti

Panchamahabhuta’s and Prakriti (bodily structure) –
In keeping with the predominance of Mahabhuta’s, Sushruta classifies the physique structure into 5 sorts. They’re referred to as Bhoutika Prakriti.

They’re –
Parthiva Prakriti
Aapya Prakriti
Taijasa Prakriti
Vaayaveeya Prakriti
Aaakaasheeya Prakriti

Panchamahabhuta and Shadrasa

Panchamahabhuta and Shadrasa (6 tastes) –
No matter meals we take, it contains a number of of the 6 tastes. After we take these 6 tastes in correct portions and balanced high quality, they steadiness and compensate the depleted components within the physique, thus establishing well being.

This exercise of the rasa’s is as a result of Panchabhoutika parts in them. For the reason that origin of assorted varieties of meals can also be from Panchabhuta’s the diet supplied by them additionally has parts of components of nature. They in flip compensate the depleted components of the physique.

The Shadrasa’s and their Mahabhautik mixture is as stated under:
Madhura Rasa (Candy style) – made up of Prithvi and Jala components (Earth and water)
Amla Rasa (Bitter style) – made up of Prithvi and Agni components (Earth and fireplace)
Lavana Rasa (Salt or Saline style) – made up of Jala and Agni components (Water and fireplace)
Tikta Rasa (Bitter style) – made up of Vayu and Aakasha components (Wind and Area)
Katu Rasa (Pungent style) – made up of Vayu and Agni components (Wind and Hearth)
Kashaya Rasa (Astringent style) – made up of Vayu and Prithvi components (Wind and Earth)

Panchamahabhuta and Bhutagni

Panchamahabhuta’s and Bhutagni (Hearth parts of Mahabhuta’s) –
Bhutagni’s means the hearth which is situated inside every of the Mahabhuta’s. Hearth element is current within the Agni or fireplace ingredient, that is fairly comprehensible. However, Ayurveda additionally has put forth a concept that every ingredient has a fiery element in it and known as Bhutagni.

They’re of 5 sorts, i.e. Parthiva Agni (fireplace within the Earth ingredient), Aapya Agni (Hearth within the Water ingredient), Taijasa Agni (Hearth within the Hearth ingredient), Vaayaveeya Agni (Hearth within the Wind ingredient) and Naabhasa or Aaakaasheeya Agni (Hearth within the Area ingredient).

After we take any kind of meals, it’s initially subjected to digestion by the principle fireplace or the Intestine fireplace (Jataragni) and is damaged into smaller and finer parts to allow them to be absorbed, distributed, assimilated and utilised by the tissues.

Later, the 2nd a part of digestion to additional break down the parts of meals is undertaken by smaller Agni’s (fireplace parts) situated within the Dhatu’s or tissues (Dhatvagni’s) and within the Mahabhuta’s or primary components forming the physique (Bhutagni).

These smaller fires convert and remodel the meals in order to fulfill their wants and to nourish themselves. Instance, the Parthiva Agni takes or selectively absorbs the Parthiva parts from the meals, digest them, and remodel them right into a kind which is usable and assumable by the physique.

This additional helps and nourishes the tissues predominantly shaped by Prithvi ingredient. Related clarification holds good with the opposite Bhutagni’s additionally.

Pancha Mahabhutas and Remedy

The therapy line-up of Ayurveda can also be primarily based on correction of Agni; the Pancha Mahabhutagni’s to be exact. Extreme or deficit functioning of Bhutagni’s could make them inefficient to soak up the helpful parts from the meals and nourish the physique tissues accordingly.

The remedies and medicines administered in such situations shall be to appropriate the hearth parts of those Bhutagni’s and allow them and their power in order to soak up and utilise the meals parts.

The medicines shall be chosen primarily based on whether or not the Bhutagni is deficit or extreme. The intention shall be to convey them to again to regular.

Simply earlier than end…
All of us love the character, we’re created by the attractive nature and the character is represented inside us. Thus we’ve a micro-nature embedded deep inside us. If we love that small nature, nurture and care for it, the character inside us additionally will take excellent care of us. If we’re suitable with our inner nature, we shall be at one of the best of our well being and happiness.
Seek the advice of Dr Raghuram By E-mail or Skype: [email protected]

Positive Recharge
Positive Recharge
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