Posts Tagged ‘Panch-bhuts’

Body in Hinduism V

Thursday, January 28th, 2010

Sharir – Tattvas Part II:

Panch-bhuts and Panch-tanmatras

Panch-Bhuts:                                                                                                                                                                                                                                                                                                                                                     “Panch” means five. Panch-bhuts are five gross physical elements or tattvas, namely, Pruthvi, Jal, Tej, Vāyu, and Ākāsh. These elements are mentioned in Hinduism at different places with different meanings in different contexts using the same names. At places they are simply meant to be as natural substances, for example, earth, water, fire, air, and space or sky. At places, they are also meant to be, in esoteric context, five states-of-matter, namely, solid, liquid, radiation (or matter in the form of rays or waves, such as, in alpha, beta, and gamma irradiation), gas, and the fifth one vacuum state. At places they are also meant to be fundamental forces of nature, with the same names as mentioned above, of which we know four of them. They are gravitational force, weak force, electromagnetic force, strong force, and not yet known or defined, the fifth force.

Hinduism describes that, all of these five physical elements are ontologically evolved from each other as well as subtler than each other. Pruthvi is evolved from Jal, Jal is evolved from Tej, Tej is evolved from Vāyu, and Vāyu is evolved from Ākāsh. Jal is subtler than Pruthvi as well as cause of Pruthvi, Tej is subtler than as well as cause of Jal, Vāyu is cause of Jal as well as subtler than Jal, and Ākāsh is the most subtler as well as cause of Vāyu and all four elements. Hinduism also describes that all of these five physical elements as matter are successively 10 times more abundant than each other and as forces are successively 10 times stronger than each other. Akash as a force is ten times stronger and as an element ten times more abundant than Vayu, Vayu is ten times stronger and ten times more abundant than Tej, Tej as the electromagnetic force is ten times stronger and more abundant than Jal and Jal is ten times stronger and abundant than Pruthvi as the gravitational force. According to science, gravitational force or gravity is the weakest force of nature.

Panch-Vishays and Panch-Tanmātrās:

Panch-vishays or Panch Tanmatras are five subtle elements, namely, Shabda, Sparsh, Rup (Roop), Ras (Rasa), and Gandh. In English, they are translated as sound, touch, light or sight, taste, and smell. In the scriptures, both are used synonymously using the same names. As a type of sensation it is called “Vishay” and as a carrier of vishay in the form of tiny portion, measure, or unit it is called “Tanmātrā”. Five vishays are five types of sensations or vibrations that can be perceived or experienced pleasurably or painfully by five types of sensory organ systems. Five tanmatras are five kinds of disturbances, waves, objects of perceptions. Five tanmatras are five kinds of carriers of panch-vishays, just like kinds of force carriers of science, which can be propagated through the five types of gross elements and can be perceived by five types of sensory organs causing five kinds of pleasurable or painful sensations.

Just like five kinds of force carriers of the science, according to the philosophy of Hinduism, tanmatras carry panch-vishays. Sound is carried in space but not in vacuum. Sound or shabda is the tanmatra (tiny measure or unit) of akash (ether or space) and is perceived by the ears. Touch is carried by vayu. Touch or sparsh is the tanmatra of vayu element and is perceived by the skin. Sight is carried by light. One cannot see in darkness or in the absence of light. Sight or rup is the tanmatra of tej and is perceived by the eyes. Taste is carried by jal element. Taste or rasa is the tanmatra of jal and is perceived by the tongue. Smell is carried by pruthwi element. Smell or gandh is the tanmatra of pruthvi and is perceived by the nose.

In the scriptures, at places, five bhut, namely, pruthwi, jal, tej, vayu, and akash, are also mentioned as the forces of nature. If panch-bhuts (five gross elements) are mentioned in the scriptures as natural forces, then five tanmatras can be considered as force carriers. Tanmatra of Pruthvi (as the gravitational force or gravity) turns out to be Graviton, tanmatra of Jal (as the weak force) becomes W and Z particles, tanmatra of Tej (as the electromagnetic force) becomes Photon, tanmatra of Vayu (as the strong force) becomes Gluon, and tanmatra of Akash (as the unknown fifth force) becomes Ether (Aether).

Body in Hinduism IV

Sunday, January 24th, 2010

Sharir – Tattvas Part I: 

Mahattattva and Ahamkar

Hinduism describes three types of body of jiv. On liberation jiv leaves its three types of body and goes to the abode of God called Brahmdhām. For souls those are not liberated remain attached to their Kāran Sharir (causal body) and is absorbed within Māyā. This kāran sharir is of a form of avidyā and carries accumulated deeds (sanchit karmas) of the jiv. The jiv and its kāran sharir have eternal relationship. On creation, those jivs that are not liberated from the cycle of birth and death and have resided in Māyā along with their kāran sharir get various types of bodies of organisms or creatures including plants and animals, according to their individual karmas, by God’s will. Just as the judge decides the final outcome of the case and sets the reward for the defendant and the punishment to be inflicted on a convicted person after consideration or liberation, God decides which jiv gets which kind of body depending on its deed or karma. This is the reason why, in Hinduism, God is also described as “karma-fal-pradātā”, meaning giver of the fruits of karmas. Both, the Sukshma and Sthul bodies are intimately associated and remained within Kāran body, just as a tree is remained within its seed.

Hinduism also describes that the body of a jiv consists of 24 different elements as enumerated in previous part. These 24 elements are not eternal because they are derived from three types of Ahamkārs, which in turn are derived from Mahattattva. Mahattattva is also not eternal. It is derived from Pradhān-Prakruti, which in turn is derived from Mul-prakruti or Mahāmāyā. According to Hinduism, this Māyā is eternal. Now, let us discuss some of the elements of the body in further detail.

Mahattattva:

Mahattattva is the primordial form of universe (brahmand). The entire world inherently resides in a subtle form within mahattattva, just as a whole tree resides in a seed or an entire human body resides in an embryo. Mahattattva is like the matter in the fireball from which the whole Brahmānd (Universe) is evolved. It is very bright or luminous (prakāshmān), crystal clear (swachha), without any deformities (nirvikār), without any kind of disturbances or activities meaning quiet (shānt), and is extremely neutral in qualities or gunas (shuddha sattvamaya). It is created from Pradhānprakruti and is a source of 51 elements, namely, three kinds of ahamkars (the source of all other elements), fourteen deities of indriyas and antahkarans, four antahkarans, ten indriyas, ten prans, panch-bhuts and panch-tanmatras. From Mahattattva three types of Ahamkār are evolved and from Ahamkars the 24 elements, the constituents of whole Brahmānd (Universe), are evolved. Mahattattva and chitt are indifferent (abhed). Just as Mahattattva is the primordial form of universe, Chitt is the primordial form of body (sharir). Just as the universe is evolved from Mahattattva, whole body of living organism is evolved from Chitt.

Ahamkār:

Ahamkar is evolved from Mahattattva. It is of 3 types. Ahamkār is equivalent to the primordial matter in three forms from which the remaining elements of the universe (Brahmānd) are evolved. Ahamkar is “trigunātmak” meaning, it carries the three intrinsic or inherent properties, qualities, or attributes of Māyā, namely, Sattvagun, Rajogun, and Tamogun. By nature ahamkar is quiet (without any internal activities) or passive (shānt), dense (ghor), and totally ignorant or without any physical or cognitive activity (vimudh). Ahamkār is the cause of gross and subtle physical elements (bhuts); indriyas, antahkarans, and their deities; and prāns.

A. Sāttvik Ahamkār:

The main characteristic of sāttvik-gun (sattvagun) is purity, awareness, wakefulness, goodness, neutrality or indistinctiveness, balance, tranquility, wisdom, knowledge, etc. From Sattvik ahamkar the man and the presiding deities (also called Pratyādhi or Devatās) of the indriyas, divine or higher elements, are evolved.

B. Rājas Ahamkār:

The main characteristic of rājas-gun (rajogun) is passion, incoherence, cloudiness, lack of clarity, lacking harmony, lacking connection, impurity, unintelligibility, etc. From Rajas ahamkar ten indriyas, Buddhi, and prāns, basic functional elements, are evolved.

C. Tāmas Ahamkār:

The main characteristic of tāmas-gun (tamogun) is darkness, unconsciousness, passiveness, emptiness, ignorance, etc. From Tamas ahamkar five bhuts (gross elements), and five tanmātrās (subtle elements), basic structural elements, are evolved.

Body in Hinduism II

Monday, January 11th, 2010

Sharir – 24 Elements (Tattvas)

As we have seen previously that Hinduism believes in the field-fielder (KshetraKshetragna) theory. Prakruti is the field and Purush is its fielder. Similarly, body is a field (kshetra) and the soul is its fielder (kshetragna). According to Sānkhya scriptures, Prakruti or the nature consists of 24 physical entities or elements (tattvas), whereas, Purush, also known as Ishwar, is a quite distinct eternal entity or ontological element (tattva). Similarly, body, being the part of nature, also consists of 24 elements, whereas, soul or jiv is ontologically quite distinct eternal entity from the body. Both, Prakruti or body and Purush or jiv, are characteristically quite different from each other. One is mortal (nāshvant), decayable, destructible, “trigunātmak” (having three gunas or properties of maya), full of ignorance, etc. The other is imperishable or non-aging (ajar), immortal (amar), indestructible (achhedya), indivisible and impenetrable (abhedya), full of knowledge or knowledgeable (gnātā), subtle (sukshma), etc. When jiv behaves as united or intermingled with its body and Purush is intermingled with Prakruti, it is their combined or inseparable form (anvay swarup). When jiv is behaves as quite distinct from its three kinds of body (sthul, sukshma, and kāran) and Purush or Ishwar remain quite distinct from its three kinds of body (virāt, sutrātmā, and avyākrut) body, it is their distinct eternal form (vyatirek swarup).

These 24 elements are as follows:

1. Five gross elements (called Panch-bhuts): Pruthvi, Jal, Tej, Vayu, and Akash. They are explained and translated in English as Earth, Water, Fire or Light, Air or Gas, and Space or Sky, respectively. But this translation is misleading. Rather, they should be translated as they are.

Five Bhuts (pronounced as Bhoots) are five basic structural elements. They are derived from Tāmas Ahamkār – one of the three types of Ahamkārs. The three Ahamkars, namely, Sātvik Ahamkār, Rājas Ahamkār, and Tāmas Ahamkār are created from Mahattattva which is in turn created from Pradhan-Prakruti.

2. Five subtle elements (called Panch-Tanmātrās, PanchVishays, or Panch Prāns): Five subtle or microscopic elements are physical elements at the subatomic level, for example, tanmatras, and physiological elements at the bimolecular level, for example, prans.

Five subtle physical elements are: sound (Shabda), touch (Sparsh), sight/light (Roop), taste (Ras), and smell (Gandh). Each subtle element is a part or meter (mātrā) of each gross element. For example, sound (Shabda) is part (matra) of Ākāsh/Vyom and its main receiving organ is ear, touch (Sparsh) is part (matra) of Vayu/Marut/air and its main receiving organ is skin, sight/light (Roop) is part (matra) of Tej/light and its main receiving organ is eye, taste (Ras) is part (matra) of Aapa/Jal/water/liquid and its main receiving organ is tongue, and smell (Gandh) is part (matra) of Kshiti/Pruthvi/solid and its main receiving organ is nose. Similarly, each vishay is carried by each tanmātrā. Thus, tanmatras are akin to carrier particles of science.

Hinduism has also described five functional or physiological processes at the biomolecular level as five subtle elements, which are collectively known as prāns. Five prāns are: Prān (also spelled as Prāna), Apān (also spelled as Apāna), Vyān also spelled as Vyāna), Samān (also spelled as Samāna) and Udān (also spelled as Udāna). Prans as vital processes are as such not physical elements but as life sustaining entities or forms of energies they are also considered as elements. Along with five prāns, five upa-prāns (pronounced as oopa-praans) are also described in Hinduism. Five upa-prans are: Nāg (also spelled as Naga), Kurm (also spelled as Koorma), Krikara, Devdatt (also spelled as Devadatta) and Dhananjay (also spelled as Dhananjaya)

Five Tanmātrās are five basic carrier elements of vishays to their respective senses. Just as panch-bhuts, panch-tanmatras are also derived from Tāmas Ahamkar, but Prāns are derived from Rājas Ahamkar.

3. Five motor or executive organ systems (called Karmendriyas – (Karma-Indriyas): speech organ (Vāk, Vāni, or Mukh), hands or working organs (Pāni or Hasta), legs or locomotors organ (Pād), excretory organ (Pāyu), and reproductory organ (Upastha).

4. Five sensory organ systems (called Gnanendriyas – (Gnan Indriyas): organ for sound (ear – Karna-Indriya), organ for touch (skin – Tvak or Sparsh-Indriya), organ for seeing (Eyes – Chakshu-Indriya), organ for taste (Tongue – Jihvā or Swad-Indriya), and organ for smell (Nose – Nāsikā or Ghran-Indriya).

Ten Indriyas (five types of motor organs and five types of sensory organs) are derived from Rājas Ahamkar.

5. Four intellectual systems or functional operating units (collectively called Antahkaranantah + karana: inner operative or executive instruments): They are: Man or Mana, Buddhi, Ahamkār, and Chitt. Chitt is equivalent to Mahattattva of the universe. Just as Mahattattva is primordial form of universe, Chitt is primordial form of body. Chitt is first to appear or develop in the body. Ahamkar is derived from Chitt. Ahamkar is of three kinds: Satvik, Rajasik, and Tamasik. Mana is derived from Sātvik Ahamkar. Buddhi is derived from Rājas Ahamkar.

Thus, five bhuts, five tanmatras, ten prans (five prans and five upa-prans), ten indriyas, four antahkarans, and fourteen presiding deities (devatās) of indriyas (namely, Dis, Vāta, Surya, Varun, Ashvins are for gnanendriyas; Vahni, Indra, Upendra, Mrityu, and Prajapati are for karmendriyas; and Chandra, Prajapati, Rudra, Kshetragna are for antahkarans) are all derived from three Ahamkars which in turn are derived from Mahattattva. Thus, Mahattattva is the primordial form of universe. It is like the matter in the fireball from which the whole Brahmānd (Universe) is evolved. This could be the reason why Vedas and Upanishads describe Mahattattva as Hiranyagarbha or the Golden Embryo.

All of the above physical elements that constitute body and universe, according to Hinduism, are part of Maya – one of the five fundamental eternal philosophical elements. The soul or jiv itself makes an ontologically quite distinct fundamental eternal philosophical element. According to Hinduism, all of the above physical elements are considered incapable of doing anything without soul or jiv. And soul or jiv is considered incapable of doing anything without God. God resides in the soul.