Pancha Bhutas, by S.K. Balasubramanian
Hinduism upholds a single reality that is manifested in various forms; every part of creation is seen as nothing but a manifestation of this supreme reality. Every form of creation is a combination of one or more of the Pancha Bhutas: Akaasha, Vaayu, Agni, Jalam, and Prithvi.
Although “Pancha Bhutas” is often translated as “five elements,” I prefer “elemental states” rather the conventional translation. The word “element” has a different meaning in science; Hinduism is often misrepresented to the formative mind of young students due to this mistranslation.
In the translation of the Upanishads we come across the repeated emphasis on Vaayu as a central part of the concept of the Reality known as Brahman. Praana is a form of Vaayu.
The Pancha Bhutas are usually translated as follows: Akaasha (space), Vaayu (air), Agni (fire), Jalam (water), and Prithvi (earth). However, they need a fresh interpretation because of their importance to ancient Hindu thought. According to my (non-traditional) interpretation, Vaayu is Planck’s energy as defined by the Planck’s equation. It is the universal energy. This is different from Newtonian energy. The latter has a term for mass. Planck’s energy has no term for mass.
The fundamental difference between the two is not appreciated even in science and the two forms of energy are indiscriminately equated. This is due to the misunderstanding of the term “energy.” I would like to call Newtonian energy as “work potential” or ability to do “work.” Planck’s energy does not “work.”
Planck’s energy has unique characteristics that enable it to travel through the vacuum of space without attenuation. Newtonian energy is a more limited form. It cannot progress in space. For this reason, it has no relevance in the Universe. Its influence is mainly terrestrial sphere because the transference of energy from one body to another is by contact or convection. I would identify the Sanskrit Agni with Newtonian energy.
Praana is energy relevant to life. It works by release of the energy in chemical bonds.
Water is important because it is composed of the two most widely occurring elements, hydrogen and oxygen. Many of the contexts in which water is mentioned allow this interpretation. It is reference to the origin of the elements. In other places it has to be understood as simple aqua. There are references to the “divine semen” (reta in Sanskrit). I have retained semen but interpret it as an aquatic medium necessary for insemination. The term also implies the origin of life in aquatic medium.
“Earth,” to me, is the molecular agglomerate: simple compounds, polymers, physical aggregates, etc.
To sum up, I would translate pancha bhutas as: Space (Akaasha), Planck’s energy (Vaayu), Newtonian energy (Agni), elemental atom (Jalam), and molecule and molecular aggregate (Prithvi).
Dr. S.K. Balasubramanian completed his Ph.D. from IIS Bangalore. He went to business in Pune manufacturing fine chemicals. You can contact him at smanian@sancharnet.in.
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July 6th, 2008 12:11
Prannamm_Namaskaram: Jaya Satt Chitt Ananda Hari Aum Tat Sat
Sarva_Lokamastu_Sukhih_Shantih_PremmamSaRamastah
Aum Shantih.
Pancha-mahaBhutas manuyshya sharira {physical manifestation of human body} entails obligatory pancha-karma. These duties are concisely outlined in the pancha nitya karmas, the five minimal religious obligations of Hindus. The first duty is dharma, proper conduct, living one’s life according to the teachings of the Tirukural and atoning for misconduct - this is to nurture the earthen clay, the earth and the body for well being and purity. The second duty is upasana, worship, performing a personal vigil each day, preferably before dawn, including a puja, followed by the performance of japa, scriptural study, and meditation - this is to clear and enact vibrations in the air so that pollution, corruption and many contamination or impurities in the air get lessened {there are apparently 99 impurities}. The third duty is utsava, holy days, observing each Friday (or Monday) as a holy day, as well as the major festival days through the year - the purpose of this is the cleanse the JAAL the water that circulates and brings hope. On the weekly holy day, one cleans and decorates the home altar, attends the nearby temple and observes a fast. The fourth duty of all Hindus is tirthayatra, pilgrimage. At least once each year, a pilgrimage is made to a Hindu temple away from one’s local area. Fifth is samskaras, the observance of traditional rites of passage, including namakarana, name-giving; vivaha, marriage; and antyesti, funeral rites - this is the nitya karma for the pilgrimate of “pranna” in the karmic passage of time. Our obligatory nitya karma towards pancha-mahabhuta sharira anya cha sapta dhatu {seven tissues comprising sharira}; sapta kosha {sheaths} cha manas, budhi ahamkara is to bring our entity of nine dravya sharir the pancha-mahabhutas and the four subtle entities namely manas, budhi, ahamkara and pranna to a spiritually divine levels of sacred human living. The mental processes are not limited to the field of consciousness alone. The field of subconscious contemplation is of a much greater extent than that of conscious contemplation. At least ninety per cent of our mental life is subconscious.We sit and try to solve a problem. We fail. We look around. We try again and again but we fail. Suddenly the idea dawns that leads to the solution of the problem. The subconscious processes were at work. The subconscious mind is your constant companion and sincere friend {this is the chitt}. Even in sleep it works without rest. It arranges, classifies, compares, sorts the facts and figures and works out a satisfactory solution. Therefore, we verily need to bring balance to the PANCHA-MAHABHUTAS With the help of our subconscious mind; thence we can change our vicious karmic nature. By cultivating healthy, virtuous qualities you can overcome the vicious karmic nature. If we want to overcome fear, mentally deny that all fears. When divine courage is thus developed, fear vanishes by itself. Positive overpowers negative. We can establish new habits, with the physical pancha-mahabhutas and tri-dosha namely the KAPHA-PITTA-VATTA into equal proportionate balance. Thus the gunas TAMAS-RAJAS-SATVA come into harmony when our eating, lifestyle, thoughts all together become pure, clean, healthy. New ideas, new tastes and new character in the subconscious mind, just by changing the old ones; all actions, enjoyments and experiences leave their impressions in the subconscious mind, in the form of subtle impressions or residual potencies. Samskaras are the root cause for life and the experience of pleasure and pain. Revival of samskaras induces memory. The yogi dives deep inside and comes in direct contact with these samskaras. He directly perceives them through inner yogic vision. The performance of personal sadhana, discipline for self-transformation, is one step deeper in making religion real in one’s life. Through sadhana we learn to control the energies of the body and nerve system, and we experience that through the control of the breath the mind becomes peaceful. Sadhana is practiced in the home, in the forest, by a flowing river, under a favorite tree, in the temple, in gurukulas or wherever a pure, serene atmosphere can be found; of the inner worlds the performance of the disciplines regularly, conscientiously, at the same time each day brings us divinity, contentment, peace, happiness and eventually harmony to the pancha-mahabhuta sharira.
Conclusively: Manushya Sharira is a DIVYA-NAVADRAVYA-SHARIRA as prakrutti itself is. It needs spirituality, divinity and humanity.
Prannam_Namaskara
Aum Tat Sat
Aum Shantih
Jyotikar