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→Concept of Avyakta in Ayurveda
Six elements [[Dhatu|(dhatus)]] by adding [[Chetana|chetana]] to the five elements namely earth [[Prithvi mahabhuta|(prithvi)]], water [[Jala mahabhuta|(aap)]], fire [[Agni mahabhuta|(teja)]], air [[Vayu mahabhuta|(vayu)]] and space [[Akasha mahabhuta|(akasha)]] are described for creation. [[Chetana|Chetana]] is identified with [[Purusha|purusha]] and avyakta part of [[Prakriti|prakriti]] treated as one category known as 'paramatman'. It is when [[Purusha|purusha]] or [[Chetana|chetana]] is connected with the body of senses and [[Manas|mind]] that [[consciousness]] can come to the self; consciousness is a phenomenon of the [[Atma|soul]]-[[Manas|mind]]-[[Sharira| body]] complex.<ref name="multiple">https://en.wikipedia.org/w/index.php?title=Avyakta&oldid=1043562407 accessed on 28/08/2022</ref>
Six elements [[Dhatu|(dhatus)]] by adding [[Chetana|chetana]] to the five elements namely earth [[Prithvi mahabhuta|(prithvi)]], water [[Jala mahabhuta|(aap)]], fire [[Agni mahabhuta|(teja)]], air [[Vayu mahabhuta|(vayu)]] and space [[Akasha mahabhuta|(akasha)]] are described for creation. [[Chetana|Chetana]] is identified with [[Purusha|purusha]] and avyakta part of [[Prakriti|prakriti]] treated as one category known as 'paramatman'. It is when [[Purusha|purusha]] or [[Chetana|chetana]] is connected with the body of senses and [[Manas|mind]] that [[consciousness]] can come to the self; consciousness is a phenomenon of the [[Atma|soul]]-[[Manas|mind]]-[[Sharira| body]] complex.<ref name="multiple">https://en.wikipedia.org/w/index.php?title=Avyakta&oldid=1043562407 accessed on 28/08/2022</ref>
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===According to Acharya Sushruta===
Avyakta is fundamental cause for evolution. Evolution and all other tattvas were born out of Avyakta tattva.
Avyakta is fundamental cause for evolution. Evolution and all other tattvas were born out of Avyakta tattva.
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Thus avyakta is the causative factor for the creation of all sentient beings. [[Sattva|Sattva]], [[Rajas|rajas]] and [[Tamas|tamas]] are its attributes. As it contains mahat and other tattvas in it. It is in the form of ashta-roopa. As the sea is receptacle for various, innumerable, aquatic animals, avyakta is receptacle for innumerable kshetradnya. [Su. Sa. Sharira Sthana 1/3]
Thus avyakta is the causative factor for the creation of all sentient beings. [[Sattva|Sattva]], [[Rajas|rajas]] and [[Tamas|tamas]] are its attributes. As it contains [[mahat]] and other tattvas in it. It is in the form of ashta-roopa. As the sea is receptacle for various, innumerable, aquatic animals, avyakta is receptacle for innumerable kshetradnya. [Su. Sa. Sharira Sthana 1/3]
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In Sushruta Samhita, evolutionary process is stated to be set in motion by consciousness. Mahan is generated from avyakta or mula-[[prakriti]] (embodied existence). From that [[mahat]], [[ahamkara]] (ego) is produced having the same qualities. From [[ahamkara]], the twenty-four elements are produced that are achetana (unconscious) in nature and the twenty fifth element is the jiva ([[Purusha|purusha]] or [[Atma|soul]]).<ref name="multiple" />
In Sushruta Samhita, evolutionary process is stated to be set in motion by consciousness. Mahan is generated from avyakta or mula-[[prakriti]] (embodied existence). From that [[mahat]], [[ahamkara]] (ego) is produced having the same qualities. From [[ahamkara]], the twenty-four elements are produced that are achetana (unconscious) in nature and the twenty fifth element is the jiva ([[Purusha|purusha]] or [[Atma|soul]]).<ref name="multiple" />
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In the opinion of Dallhana (commentator of Sushruta Samhita), the srushti is evolved from ashta [[Prakriti|prakriti]] which are avyakta. Gayi (commentator of Sushruta Samhita), elaborates the same in different way that avyakta is cause of the origin of entire universe. He also explains that relationship between ashta [[Prakriti|prakriti]] and avyakta is indistinct and that of tridanda to [[Sattva|sattva]], [[Atma|atma]], [[Sharira|sharira]] is distinct. Existence of each element of tridanda ([[sattva]], [[Atma|atma]], [[Sharira|sharira]]) is different from each other. Ashta [[Prakriti|prakriti]] originates from avyakta. [Dalhan on Su. Sa. [[Sharira Sthana|ShariraSthana]] 1/3]
In the opinion of Dallhana (commentator of Sushruta Samhita), the srushti is evolved from ashta [[Prakriti|prakriti]] which are avyakta. Gayi (commentator of Sushruta Samhita), elaborates the same in different way that avyakta is cause of the origin of entire universe. He also explains that relationship between ashta [[Prakriti|prakriti]] and avyakta is indistinct and that of tridanda to [[Sattva|sattva]], [[Atma|atma]], [[Sharira|sharira]] is distinct. Existence of each element of tridanda ([[sattva]], [[Atma|atma]], [[Sharira|sharira]]) is different from each other. Ashta [[Prakriti|prakriti]] originates from avyakta. [Dalhan on Su. Sa. Sharira Sthana 1/3]
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[[Ayurveda|Ayurveda]] follows Sankhya school of thought regarding evolution. With the above statement of Sushruta, it is understood that two basic components i. e. [[Prakriti|prakriti]] and [[Purusha|purusha]] are the cause for evolution. In the above two tattvas, [[Purusha|purusha]] is aparinami (non-transformable) or nirvikara and [[Prakriti|prakriti]] is transformable. Later on, transformation took place in [[Prakriti|prakriti]] and due to that mahat and other tattvas which are transformative forms of [[Prakriti|prakriti]] are manifested.
[[Ayurveda|Ayurveda]] follows Sankhya school of thought regarding evolution. With the above statement of Sushruta, it is understood that two basic components i. e. [[Prakriti|prakriti]] and [[Purusha|purusha]] are the cause for evolution. In the above two tattvas, [[Purusha|purusha]] is aparinami (non-transformable) or nirvikara and [[Prakriti|prakriti]] is transformable. Later on, transformation took place in [[Prakriti|prakriti]] and due to that mahat and other tattvas which are transformative forms of [[Prakriti|prakriti]] are manifested.
| 5. Aneka- Infinite/innumerable
| 5. Aneka- Infinite/innumerable
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| 6. Alinga- Absence of specific features/ Having no symptoms or cannot be absorbed in any tatwa.
| 6. Alinga- Absence of specific features/ Having no symptoms or cannot be absorbed in any tattva.
| 6. Lingam- It has some specific features through which it is recognised or absorbed in Avyakta.
| 6. Lingam- It has some specific features through which it is recognized or absorbed in Avyakta.
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| 7. Avyaya- Absence of parts/ without any parts.
| 7. Avyaya- Absence of parts/ without any parts.