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In ancient India, the Hindu schools of Samkhya and Vaisheshika, from around the early centuries AD developed theories on light. According to the Samkhya school, light is one of the five fundamental "subtle" elements (tanmatra) out of which emerge the gross elements. The atomicity of these elements is not specifically mentioned and it appears that they were actually taken to be continuous. On the other hand, the Vaisheshika school gives an atomic theory of the physical world on the non-atomic ground of ether, space and time.
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This represents the five elements (He is called Bhoothanathan meaning that he is the lord who created and controls the evolvement of the five elements (Panja (5) Bhootham (element), which make up the material world we live in. The five elements are earth (solid), water (liquid), fire (chemical combustion), air (gaseous), and ether (space). The idol is made in the form of sitting but the legs have been risen a little and it reveals that his legs have been given to nobody to sit aside. He has also bound his two knees and his back with Yogapatta.
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Tatpurusha represents air and is the power of life (breath, prana), while Ishana represents ether-space and the transcendental. The Pancabrahma Upanishad, states Teun Goudriaan, focuses on these symbolism behind the five faces of Shiva and mystical equations about all except Ishana face. The Ishana face of Shiva is glorified with general epithets such as "superior to the pacified", as "Brahman", as "Supreme", as "lustre behind everything", and as "I myself am that Brahman", thus emphasizing his fundamental position in this text. The verse 23 of the manuscript asserts that one must meditate on Shiva within, with "So'ham" or "I am He, He am I" to achieve moksha, the union with Brahman.
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