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Panchamahabhuta and Geriatrics

Prof. R. R. Dwivedi

H.O.D., Dept. of Basic Principles, I.P.G.T. & R.A., Jamnagar, Gujarat, India.

Key words: Geriatrics, Panchamahabhuta, Evolution, Dissolution, Agni, Avyakta, Vyakta

Geriatrics is the stage in the life timely or untimely affecting each and every individual wherein degenerative changes occur and are manifested through various signs and symptoms at the anatomical, physiological and the psychological level.

These changes are universal and are seen in every substance existing, whether animate or inanimate; as every thing that is created will be destroyed at some point of time. These changes can be delayed or minimized or restricted to a certain extent but cannot be completely avoided. They occur as a rule in every substance that is created.

The only Dravya which is devoid of any of these changes is the Atma. It is eternal and not affected by any aberrations. In sense it implies that the Jara Awastha or old age occurs in every Panchabhautika entitiy.

Sarvam Dravyam Panchabhautikamasminarthe.

Ch. Su. 26/10

The whole universe and its every entity whether animate or inanimate is made up of Panchamahbhutas. Similarly, the human body is also a conglomeration of the Panchamahabhutas and the Atma, and hence is called the Sad-dhatvatmaka Purusha. They are basis of the anatomy, physiology as well as the psychology of the Human body. These Panchamahabutas, whether constituting the Shareera or the Sristi, constantly undergoes changes with respect to Desha and Kala.

The existence of the Universe or Sristi as well as the Purusha, is a continuous process of Utpatti and Laya, i.e. evolution and dissolution. This evolution and dissolution process, i.e, transformation from the Avyakta to the Vyakta and from the Vyakta to the Avyakta Awastha occurs in every existing substance, in every fraction of time. Geriatrics is also a status of the Panchabhatika Shareera, which implies to the dissolution of these Panchamahabhutas under the influence of Desha and Kala.

During the Sristi, Mahabhutas are evolved from the Tanmatras as;

Akashat Vayu Vayoragnih Agnerapah Adbhayah Prithivi .

Taiteeryopanishada

From Akasha is formed Vayu, from Vayu Agni, from Agni Ap and from Ap Prthvi; and from their permutation and combination, further the whole Sristi is formed. It is a process which etches towards achieving stability. Stability is a quality which resides only in Prithvi Mahabhuta.

The dissolution process occurs in the reverse, (Nirvantantra) i.e. the Prithvi dissolute to form Ap, Ap dissolute to form Agni, Agni dissolute to form Vayu and so on. These Bhutas once dissolute, exist in high energy states and are unstable. For gaining of stability thenafter they undergo the evolution, hence continues the eternal cycle. Newton’s law of Matter being converted to energy and energy to matter, with never any loss or gain of either energy or matter is applicable here.

The most important factor in the process of evolution as well as dissolution is Agni, which is solely responsible for the Parinamana or conversion.

Tam chetanawasthitam Vayurvibhajati Teja enam Pachati Ap Kledayati..............

Su. Sha. 5/3

It is Agni which helps conversion of Prithvi and Ap into Agni, Vayu and Akasha and the evolution of Akasha and Vayu to Agni, Ap and Prithvi. If the functioning of this Agni is normal the consequent Mahabhutas are well formed, but if vitiated the normal formation of the consequent Mahabhutas is hampered. It resides in every Mahabhuta and helps in its own conversion.

This Agni if abnormally increased burn the subjected matter hence forming very less or no further Mahabhutas; and if abnormally decreased result in an half digested product which neither exhibits its expected qualities nor performs its designated function. In the body the dissolution process occurs continuously only that the anabolism overcomes it and hence the degenerative changes are seen only when the anabolism is affected.

This transformation whether in the body or in the environment, is again dependant on factors like Kala or time and Desha or place. For any conversion to take place, a particular time period is always required. The other factors like Agni or Desha even if accelerated, the ideal Mahabhuta will not result if the Kala is not taken into consideration.

Desha includes the factors, both endogenous and exogenous. It is a limited form of Akasha or space which has designated boundaries. It can be understood as the nexus of conversion, the environment influencing the substance as well as the substance itself which is to be converted.

Bhaumyaagneyavayavyah Panchoshmanah Sanabhasah .

Panchaaharagunansvansvanparthivadinpanchanti Hi.

Ch. Chi. 15/13

Even after the formation of a Panchabhautika compound, its nourishment also occurs in the similar manner. Every Mahabhuta has its own Agni which digests its respective mahabhuta and adds to a similar tissue in the body. In the human body for instance the evolution signifies anabolism, wherein more stable tissues are formed; and the dissolution will signify catabolism, wherein stable compounds are disintegrated to a high energy state which is utilized for the various functions in the body. Here again the Agni, or digestive capacity is of much importance.

As the Ahara which is eaten, is first acted on by the Jatharagni in the Koshta this breaks down the Ahara into its minute fragments to form the Ahara Rasa. Rasa is further acted on by the Panchabhutagni as well as the Dhatvagnis before it adds to its respective Dhatu. These various types of Agnis are nothing but the modified forms of the Agni Mahabhuta, designated to a particular place and function. Hence as in the Sristi, similarly in the body conversion is essentially a function of the Agni.

Nevertheless, even in the Sristi it is seen that even an inanimate particle also is formed gradually over a period of time by collection of the fragments of its components and is disintegrated with time to form the fragments, all by virtue of its Panchbhutagni.

This similar principle is applicable for the growth in a human being, through the various stages in his life from birth till death. As a child, his body tissues are in the preliminary stage and are in the process of attaining Vyakta Awastha from the Avyakta. That is a rapid process of evolution occurs in the body wherein Akasha and Vayu evolves to form more tissue building Mahabhutas i.e. Prithvi and Ap.

Agni, (both Jatharagni as well as Dhatvagni) in this phase, under physiological conditions is good hence conversion also occurs rapidly as the child gains weight and height rapidly when the nourishment is adequate. Murtitatva is attributed to Prithvi and Sanghata and Samhanan to Ap, therefore an healthy increase of height and weight signifies increase in Prithvi and Ap. Along with the Agni, the Kala, i.e. Balavayah and the season and Desha, i.e. a healthy body with ideal environment should also be conducive to the growth factors.

Overall, the anabolism overcomes the catabolism therefore increasing the tissues quantitatively as well as qualitatively; hence this stage is compared to the state of Utpatti. Hence here his tissue repairing capacity is the maximum, with gradually increasing memory and stability of mind.

As the person proceeds towards the middle age, the process of catabolism matches that of the anabolism due to which there is neither any significant increase nor any significant decrease in the overall tissues. The Agni is moderate; and though the intake which is primarily Prithvi dominant is more, the routine activities of the person which increase Vayu are also increased therefore a balance is essentially maintained.

This is a state of Sthiti, wherein there is neither any significant increase in Mahabhutas nor is there any dissolution or significant decrease, until the Desha and Agni are under physiological limits. Hence the graph of Utpatti or Laya of body tissues shows an almost constant gradient during the Madhya Awastha. Psychologically also the person gains maturity, is more stable in mind and his intellect as well as memory is also stable

The concept of Swabhavoparam Vada (Ch. Su. 16/28) states that no reason need to be essentially described for the dissolution of a substance but a definite reason is always needed for a substance to evolve or be created. Vinasha cannot be completely avoided. A similar phenomenon is seen in the old age of a person in terms of Mahabhutas. Due to the decrease in the intake, increase in the Agni and the effect of Kala and Desha, the formation of stable Mahabhutas is decreased, but their dissolution is instead enhanced. Hence unlike in the middle age where the production was almost equal to the rate of break down of tissues, here less new tissues are generated to overcome the lacunae.

Again the main factor responsible is Agni. It increases such that the conversion of the Mahabhutas from Akasha and Vayu to Ap and Prithvi is decreased. The process of anabolism or Utpatti decreases, whereas the process of catabolism or Laya increases. Hence the more stable Mahabhutas, i.e Prithvi and Ap rapidly get converted into the less stable ones like the Akasha, Vayu and Agni. Whereas the conversion of the Akasha, Vayu and Agni to Ap and Prithvi is hampered, as the intake of food and the process of its digestion is also decreased at the Jatharagni level.

The body is not able to keep or use the intake, nor does it have the capacity to grow or use it by virtue of the Desha and Kala in this particular phase. Whatever little nutrition is absorbed as Ahara Rasa is also burnt due to the intense Agni at the Dhatu level. As a result the catabolic process far exceeds the anabolic process in this stage.

As a whole, due to this process stability in the tissues is decreased, therefore making them susceptible to various ailments of the old age. The rapid conversion of Prithvi and Ap to Vayu and Akasha leads to increased Vata Dosha in the body, hence Lakshanas of Vata Prakopa are much more evident in this age.

The process of evolution is essentially a phenomenon occurring from the subtle to the gross. The Panchamahabhutas which exists in the Tanmatric state before their evolution also dissolute to that state in the same chronological order. In the living body the Mana is the subtlest of them all to be affected, then the Indriyas and then the Shareera. Hence any changes in these are first depicted on the Mana, then the Indriyas and last in the gross form on the Shareera.

The chronology of the signs and symptoms seen on the body are also in a similar fashion. The Parthiva tissues are the first to show the decline. Loosing and graying of hair, decreasing density of bones, increased wear and tear of bones specially in the joints, therefore decrease of the height of a person, falling of teeth, decreased capacity towards strenuous work, decreased sleep, increased emotional vulnerability, faltering memory all hint towards the depleting anatomical, physiological and psychological functions of Prithvi Mahabhuta.

Gradually increasing laxicity in the muscle tissue resulting in ailments like varicosity, a faltering heart etc., decreased lubrication in the joints and the membranes, along with a dry skin with manifestation of wrinkles etc. is seen, which signify the decreasing Ap Mahabhuta.

Thenafter, in the chronology that follows, decrease in vision and luster, an unstable temperament etc. hints towards the depletion of Agni. When Vayu and Akasha is affected it marks the death of the person.

These changes, as also described before in relation to the Desha and Kala. The Desha is the persons own body and the region and environment that the person lives in, i.e. it deals with both the endogenous as well as the exogenous factors. If the evolution of the Mahabhutas in the embryonic stage to form the foetus is efficient, the body formed will be of a more stable nature and will be able to bear the stress and strain of later life better, resulting in delayed aging. This nature of nourishment during the life time also similarly governs the onset of ageing.

Food which is adequately Parthiva and Ap dominant, will add to the Parthiva and Apya tissues in the body leading to more stability. Hence the process of dissolution in the later age will have a delayed onset as well as milder effect on the physiological, anatomical and psychological functions of the body.

Again as per each individual’s Desha, i.e. body, the span of these three stages differ. Where a human generally lives for about 60 yrs on an average, a whale lives for above a hundred years and a moth lives all his three stages and dies within a day. Hence the basic Panchabhautika structure of the body of an organism is formed in such a way, by which his physiological life span and the duration of all three stages is decided. At times the changes in these stages are masked or occur rapidly; hence they may not be evidently separated in some organisms, but the chronology of the childhood, youth and old age is a universal truth.

Similarly the environment also positively makes an impact on the ageing process. Ayurveda describes three types of Desha according to its characteristics, (Ch.Vi. 1/8) Jangama, Anupa and Sadharana. Jangama is Vayu and Agni dominant, Anupa is Prithvi and Ap dominant and the Sadharana Desha has all the Mahabhutas in an almost equal proportion. Hence the people living in these habitats and the food grown here will show an impact of the dominant Mahabhutas respective to the environment. Therefore a person who is born and brought up in the Anupa or Sadharana Desha will show much more stability and delayed ageing as compared to the person in the Jangala Desha.

Again ageing will be delayed in the person living in cooler regions as compared to the persons living in the warmer regions, as those which lie closer to the equator. The food grown in this habitat will also have a similar dominance of Mahabhutas as it derives its nourishment from the soil and further will add to the tissues similar in Panchabhautika dominance to the Ahara substance, in the body of the person consuming them.

Life is that which changes, and that which affects and coordinates these changes is Kala or time itself. There is a need of a particular time period required for the transformation of these Mahabhutas, both during the process of digestion and ageing. It is divided as Awasthika, which are the various stages in the life of a person as well as Nitya, that which is continuously changing, eg. Seasons, day, night, etc. These again have an impact of the process of ageing.

Every person has to undergo the Childhood and Adulthood before entering the old age. In some the above stages are longer and slower as their health is maintained and in other these are shorter and faster due to a strenuous life style, which causing faster degeneration in the Mahabhutas and formation of Vayu. Again the Seasons have an impact. Due to decreased severity of Agni mahabhuta in the winters, the dissolution process is delayed causing the stability to be maintained; whereas it is enhanced in hot seasons leading to faster dissolution and eventually early ageing and lack of stability.

It can therefore be observed that the changes going on in the external environment are similar to the changes occurring inside the body. Though these three stages of evolution, constancy and dissolution occurs simultaneously, one supercedes the other two at every stage.

In the childhood evolution or the process of formation supercedes the other two processes. In the middle age the stage of Sthiti takes over Utpatti and Laya; whereas in the later stages of old age, the process of dissolution takes over from the other two processes. No matter what the external changes, they may alter the intensity of these processes but cannot avoid them. Hence Geriatrics is nothing but a stage of Mahabhutika biotransformation in the reverse way towards the Genetics through the changes of life.

The process of evolution or Chaya Awastha