Our body is composed of five elements. Among the five elements, earth predominates in abundance, so our body is also referred to as the earthly body. In the element of space, there is an abundance of the quality of purity, thus giving rise to the sense of hearing. Similarly, in the air element, there is an abundance of the quality of purity, giving rise to the sense of touch; in the fire element, there is an abundance of the quality of purity, giving rise to the sense of sight; in the water element, there is an abundance of the quality of purity, giving rise to the sense of taste; and in the earth element, there is an abundance of the quality of purity, giving rise to the sense of smell.

The senses responsible for acquiring knowledge are called knowledge senses. We can understand these as the five types: eyes, ears, nose, tongue, and skin. Since these senses perceive objects, their role in the body is crucial. The eyes perceive visual stimuli, the ears perceive auditory stimuli, the nose perceives olfactory stimuli, the tongue perceives gustatory stimuli, and the skin perceives tactile stimuli. Just as various devices work as input devices in computers, our knowledge senses work within our bodies. The senses are controlled by the mind, while the intellect is controlled by the intellect.

Spiritualists refer to the collective eight senses, including the mind and intellect, as the Chitta, mind, and intellect. The entire group of the five elements, namely earth, water, fire, air, and ether, is called the Pancha Tattva. According to Shankaracharya’s book “Tattva Bodh,” Maya is the cause of the entire creation. Maya is the power of the Supreme Being, i.e., the power of the Supreme Being is Maya. The Supreme Being is created from Maya. In the order of creation, space originates from Maya. Similarly, from space, air; from air, fire; from fire, water; and from water, earth emerges, thus forming the synthesized Pancha Mahabhuta. By saying synthesized, it means understanding pure substances. Pure space, pure air, pure fire, pure water, and pure earth. Maya is also characterized by being made up of the three Gunas: Sattva, Rajas, and Tamas. The entire creation of the world is a combination of the three Gunas in the Pancha Tattva.

Our body is also made up of the five elements. Since the earth is abundant in the Pancha Tattva, we refer to our body as the earthly body. In the element of space, there is an abundance of the quality of purity, giving rise to the sense of hearing. Similarly, in the air element, there is an abundance of the quality of purity, giving rise to the sense of touch; in the fire element, there is an abundance of the quality of purity, giving rise to the sense of sight; in the water element, there is an abundance of the quality of purity, giving rise to the sense of taste; and in the earth element, there is an abundance of the quality of purity, giving rise to the sense of smell. Likewise, the synthesized Pancha Mahabhuta is formed from the combination of the three Gunas in the Pancha Tattva, and the synthesized Pancha Mahabhuta, Pancha Karma Indriya, and Antahkarana Chatushtaya are formed. Synthesized Pancha Mahabhuta, means that there are five elements present in each of the elements of the Pancha Tattva. In this way, the gross body, and subtle body, along with the creation of the entire world, arise from the Pancha Tattva.

In the eternal tradition, the term “Panchayan Devata” refers to understanding the group of five main deities, which include Vishnu, Shiva, Ganesha, Devi, and Surya. Among these five deities mentioned above, one is made prominent and worshipped, which is why in the eternal culture, primarily five traditions are found. Those who consider the existence of Lord Vishnu as the best consider themselves Vaishnavas. Those who accept the power of Lord Shiva adhere to the Shaiva tradition. Those who accept the existence of the feminine form adhere to the Shakti tradition. Those who consider Lord Ganesha paramount are known as Ganapatyas, while the community that worships the sun god, the visible deity of the world, is called the Saur community. Especially if one is not knowledgeable about any specific tradition, but considers themselves Hindu, they worship the collective Panchayan Devata. Within the Panchayan Devata, there is also a tradition of worshiping one deity as the chosen deity. Shiva is considered the primary deity in Shiva Panchayan, Vishnu in Vishnu Panchayan, Ganesha in Ganesha Panchayan, Devi in Devi Panchayan, and Surya in Surya Panchayan.

Generally, if one gains knowledge about the Pancha Jnana Indriya, Pancha Tattva, and Panchayan Devata, they can now understand the interrelation among these subjects. While the Pancha Indriyas perceive the topics of the Pancha Tattva, the Panchayan Devatas reside as the presiding deities of the Pancha Indriyas and Pancha Tattva. Earth is endowed with the quality of scent. When the nose perceives the scent present in the earth, Ganesha, the presiding deity of the nose, comes into play. That is to say, there is the presence of Ganesha’s subtle form in the nose, and the nose perceives the scent. Similarly, when the tongue perceives the taste of water, the presiding deity of the tongue, Lord Vishnu, comes into play. The eye perceives the knowledge of fire, and the presiding deity of the eye, Lord Surya, comes into play. The skin perceives the touch of air, and the presiding deity of the skin, Goddess Adi Shakti, comes into play. The ear perceives the sound of space, and the presiding deity of the ear, Lord Shiva, comes into play. In this way, these Panchayan Devatas make the five senses actively engaged in their respective subjects. In the absence of the senses in the sense of the senses, they cannot function. In the absence of sensory perception, sensory perception is absent.

Understanding this, we can also understand that the senses are like bulbs, and sensory perception is like electricity. In the absence of electricity, bulbs cannot light up, just as in the absence of sensory perception, the senses cannot function. In this way, there is a close relationship between the five senses, the five elements, and the Panchayan Devatas. Since the creation, sustenance, and dissolution of the world are all functions of the Panchayan Devatas, the worship of the Panchayan Devatas is given special importance in our tradition by the sages and seers as well.