The five elements combine to form the Tridoshas in biodiversity

“According to Ayurveda, the universe evolved out of the ‘un-manifested’ (Avyakta), which implies Prakriti (primordial matter) and Purusa (primordial consciousness). Mahan (intellect) then evolves from Avyakta, and Ahamkara (ego) follows. Ego has three different qualities (Gunas): Sattva (the pure), Rajas (the dynamic), and Tamas (the inert). Sattva and Rajas together then produce eleven Indriyas (sense and motor organs known as Jnanendriyas and Karmendriyas) and Manas. The Gunas, Tamas and Rajas combine to produce five Tanmatras (energy quanta), which in their turn produce the five Mahabhutas (elements in the ancient sense, sometimes also called proto-elements). From these Mahabhutas the entire material world is made up… Living beings consist of the Mahabhutas as well as the Indriyas”.

Dash, in his book Fundamentals of Ayurvedic Medicine (pg. 16, 17), has explained the inter-relatedness of man with the environment and how the Pancha Mahabhutas have evolved in man to form the different body organs and organ systems. He says, “…man has five senses and through these senses he perceives the external world in five different ways. The sense organs are the ears, the skin, the eyes, the tongue and the nose. Through these sense organs, the external object is not only perceived, but also absorbed into the human body in the form of energy. These five types of senses are the basis on which the entire universe is divided, grouped or classified in five different ways, and they are known as five Mahabhutas.… According to Ayurveda, the body of the individual is composed of five Mahabhutas. Similarly, other things of the world are also composed of five Mahabhutas. In the human body these five Mahabhutas are explained in terms of Doshas, Dhatus and Malas…”

The play of the five proto-elements or the Pancha Mahabhutas is not restricted to the physical body only. It finds expression in the mind too, which also is purported to be made up of the five elements. Frawley in his book Ayurveda and the Mind is of the opinion that the mind transcends all the five gross elements because through the mind we can perceive all the elements and their inter-relationships. He further says that all the forms of earth, water, fire, air and ether can be observed, imagined and contemplated on. “Yet the elements do provide a key to how the mind works. Though the elements in the mind are more subtle than those in the body, they retain the same basic attributes and actions. We can understand the mental elements through the analogy of the physical”.

Charaka Samhita expresses this idea in verses 46–47 (as stated in Mental Health in Ayurveda) as follows: “Mind, Soul and the Body—these three constitute a tripod, upon the meaningful combination of which the world is sustained. They constitute the substratum for everything, which is endowed with life. This (combination of the above three) is Purusha who is sentient and who is the subject matter for this science. It is for this that Ayurveda has been brought to light”. Verse 1-55 also states: “The body and the mind are the abodes of diseases as well as health. Proper body-mind interaction is the cause for happiness”.

“Prakriti is specific for each individual. It is said to be determined at the time of conception (in modern terms, by the recombination of zygotic DNA from sperm and ovum) and remains unaltered over the individual’s lifetime. Prakriti specific treatment, including prescription of medications, diet, and lifestyle, is a distinctive feature of Ayurveda. We hypothesize that Prakriti has a genetic connotation that could provide a tool for classifying the human population based on broad phenotype clusters”.

    *This is just a collection of information

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Refrence : 

1) Charak samhita

2) Sushruta samhita

3) Fundamentals of Ayurvedic medicine

4) Ayu. 2011 Jan-Mar; PMCID: PMC3215408