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}}

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{{Infobox

{{Infobox

|title =  Avyakta

|title =  Contributors

|label1 = Section/Chapter

|label1 = Section/Chapter

|data1 = Concepts / [[Avyakta]]   

|data1 = Concepts / [[Avyakta]]   

|label5 = Affiliations

|label5 = Affiliations

|data5 = ¹Department of Sanskrit Samhita Siddhanta, Tilak Ayurved Mahavidyalaya, Pune, Maharashtra, India

|data5 = ¹Department of Sanskrit Samhita Siddhanta, Tilak Ayurved Mahavidyalaya, Pune, Maharashtra, India

² Rheumatologist, Orlando, Florida, U.S.A.

² Rheumatologist, Orlando, Florida, U.S.A.

³Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India  

³Department of Kayachikitsa, G.J. Patel Institute of Ayurvedic Studies and Research, New Vallabh Vidyanagar, Anand, Gujarat, India  

|label6 = Correspondence email

|label6 = Correspondence email

|data6 = manvantar@gmail.com, carakasamhita@gmail.com  

|data6 = manvantar@gmail.com, carakasamhita@gmail.com  

|label8 = Date of first publication:

|label8 = Date of first publication:

|data8 = October07, 2022

|data8 = October 07, 2022

|label9 = DOI

|label9 = DOI

|data9 =  In process

|data9 =  {{DoiWithLink}}

}}

}}

== Etymology and derivation ==

== Etymology and derivation ==

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The word ‘Avyakta’ is derived from ‘Vi + Anja’ root word with a suffix ‘kta’ meaning sphute(clear), prakashite(manifested).<ref>Vacaspatyam 1873 https://www.sanskrit-lexicon.uni-koeln.de/scans/VCPScan/2020/web/index.php accessed on 31/08/2022</ref>As the prefix “A” is added, the meaning of Avyakta is unclear or unmanifested. In [[Ayurveda]], avyakta is said to be the progenitor of all created things. It is self-generated and connotes the three fundamentals or primary virtues of [[Sattva|sattva]], [[Rajas|rajas]], and [[Tamas|tamas]]. Avyakta is the most important factor in eight fundamental [[Prakriti| prakriti]]. These includes avyakta, [[mahat]], [[ahankara]] and pancha [[tanmatra]]. Avyakta is the sole and primary factor in the evolution of the universe. <ref>Bhishagranta K. K. Sushruta Samhita, Chowkhamba Sanskrit Series Office, Varanasi 1991, Vol. 2, Sharira Sthana Chapter 1, verse 3, page no. 15 </ref>

The word ‘Avyakta’ is derived from ‘Vi + Anja’ root word with a suffix ‘kta’ meaning sphute(clear), prakashite(manifested).<ref>Vacaspatyam 1873 https://www.sanskrit-lexicon.uni-koeln.de/scans/VCPScan/2020/web/index.php accessed on 31/08/2022</ref>As the prefix “A” is added, the meaning of Avyakta is unclear or unmanifested. In [[Ayurveda]], avyakta is said to be the progenitor of all created things. It is self-generated and connotes the three fundamentals or primary virtues of [[Sattva|sattva]], [[Rajas|rajas]], and [[Tamas|tamas]]. Avyakta is the most important factor in eight fundamental [[Prakriti| prakriti]]. These includes avyakta, [[mahat]], [[ahamkara]] and pancha [[tanmatra]]. Avyakta is the sole and primary factor in the evolution of the universe. <ref>Bhishagranta K. K. Sushruta Samhita, Chowkhamba Sanskrit Series Office, Varanasi 1991, Vol. 2, Sharira Sthana Chapter 1, verse 3, page no. 15 </ref>

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== Synonyms ==

=== Synonyms ===

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[[Atma|Atma]] (soul) [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/61]<ref>Tripathi R. Charaka Samhita, Chaukhamba Sanskrit Pratishthan, Delhi Reprint 2013, Khand 1, [[Sharira Sthana|Sharira Sthana]] Chapter 1, verse 61, page no. 686</ref>,kshetradnya (conscious principle in the corporeal frame), shashwat (eternal), [[Vibhu|vibhu]] (omnipresent), avyaya<ref>https://www.carakasamhitaonline.com/index.php?title=Atma&oldid=40963 accessed on 28/08/2022</ref> mula-Prakriti (primary germ of nature) [Chakrapani on Cha. Sa. [[Sharira Sthana|ShariraSthana]] 1/61] [Dalhan on Su. Sa. [[Sharira Sthana|ShariraSthana]] 1/3]<ref>Yadavji Trikamji Charaka Samhita Ayurvedadipika commentary by Cakrapanidatta, Chaukhamba Surbharati Prakashan, Varanasi 2021, [[Sharira Sthana|Sharira Sthana]] Chapter 1, verse 61, page no. 293</ref>

[[Atma|Atma]] (soul) [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/61]<ref>Tripathi R. Charaka Samhita, Chaukhamba Sanskrit Pratishthan, Delhi Reprint 2013, Khand 1, [[Sharira Sthana|Sharira Sthana]] Chapter 1, verse 61, page no. 686</ref>,kshetradnya (conscious principle in the corporeal frame), shashwat (eternal), [[Vibhu|vibhu]] (omnipresent), avyaya<ref>Anagha S., Deole Y.S.. Atma. In: Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Atma&oldid=41431. Accessed October 8, 2022.</ref> mula-[[Prakriti]] (primary germ of nature) [Chakrapani on Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/61] [Dalhan on Su. Sa. Sharira Sthana 1/3]<ref>Yadavji Trikamji Charaka Samhita Ayurveda dipika commentary by Chakrapanidatta, Chaukhamba Surbharati Prakashan, Varanasi 2021, [[Sharira Sthana|Sharira Sthana]] Chapter 1, verse 61, page no. 293</ref>

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== Meanings ==

 

=== Meanings ===

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Unevolved, not yet full-grown, inarticulate, subtle nature, primordial element or productive principle when all the phenomena of the material world are developed, the primary origin of nature [Monnier-Williams dictionary]

Unevolved, not yet full-grown, inarticulate, subtle nature, primordial element or productive principle when all the phenomena of the material world are developed, the primary origin of nature [Monnier-Williams dictionary]

== Methods of perception of avyakta ==

== Methods of perception of avyakta ==

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The knowledge of manifested objects is perceived by our sense organs ([[Indriya|indriya]]). [[Ayurveda|Ayurveda]] explains the process of perception of knowledge by connection (sannikarsha) of soul ([[Atma|atma]]), senses ([[Indriya|indriya]]), mind ([[Manas|mana]]) and object of knowledge (vishaya-artha) i.e. direct perception (laukika pratyaksha).<ref>https://www.carakasamhitaonline.com/index.php?title=Pratyaksha_pramana&oldid=41040 accessed on 30/08/2022</ref> On the other hand, ‘avyakta’ is perceived by transcendental signs (yogic pratyaksha). Avyakta is predominantly perceived by indirect methods ([[Pramana|pramana]]) like [[Anumana pramana|anumana pramana]] and [[Yukti pramana|yukti pramana]].

The knowledge of manifested objects is perceived by our sense organs ([[Indriya|indriya]]). [[Ayurveda|Ayurveda]] explains the process of perception of knowledge by connection (sannikarsha) of soul ([[Atma|atma]]), senses ([[Indriya|indriya]]), mind ([[Manas|mana]]) and object of knowledge (vishaya-artha) i.e. direct perception (laukika pratyaksha).<ref>Bhojani M. K., Joglekar A. A.. Pratyaksha pramana. In: Deole Y.S., Basisht G., eds. Charak Samhita New Edition. 1st ed. Jamnagar, Ind: CSRTSDC; 2020. https://www.carakasamhitaonline.com/index.php?title=Pratyaksha_pramana&oldid=41560. Accessed October 8, 2022.</ref> On the other hand, ‘avyakta’ is perceived by transcendental signs (yogic pratyaksha). Avyakta is predominantly perceived by indirect methods ([[Pramana|pramana]]) like [[Anumana pramana|anumana pramana]] and [[Yukti pramana|yukti pramana]].

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== Concept of Avyakta in [[Ayurveda|Ayurveda]] ==  

== Concept of Avyakta in [[Ayurveda|Ayurveda]] ==  

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In the process of creation of universe, the [[Buddhi|buddhi]] (intellect) tattva manifests from avyakta. From [[Buddhi|buddhi]] or [[mahat]] tattva, [[ahankara]] proceeds and from [[ahankara]] [[Pancha mahabhuta|five mahabhutas]] manifest. The [[Atma|atma]], thus manifests in its entirety is regarded as born. [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/66-67]  

In the process of creation of universe, the [[Buddhi|buddhi]] (intellect) tattva manifests from avyakta. From [[Buddhi|buddhi]] or [[mahat]] tattva, [[ahamkara]] proceeds and from [[ahamkara]] [[Pancha mahabhuta|five mahabhutas]] manifest. The [[Atma|atma]], thus manifests in its entirety is regarded as born. [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 1/66-67]  

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The description of srushti utpatti krama in [[Ayurveda|ayurveda]] is different from Sankhya darshana. As per Sankhya darshana, [[Prakriti|prakriti]] associated with the [[Purusha|purusha]] is the cause for creation, but in [[Ayurveda|Ayurveda]] particularly in Charaka’s view, [[Atma|atma]] which contains [[Triguna|triguna]] (avyakta) is the cause for creation.  [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4/8]

The description of srushti utpatti krama in [[Ayurveda|ayurveda]] is different from Sankhya darshana. As per Sankhya darshana, [[Prakriti|prakriti]] associated with the [[Purusha|purusha]] is the cause for creation, but in [[Ayurveda|Ayurveda]] particularly in Charaka’s view, [[Atma|atma]] which contains [[Triguna|triguna]] (avyakta) is the cause for creation.  [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 4/8]

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: '''

===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|ShariraSthana]] 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|satva]], [[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.  

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== Similarities between avyaktaand vyakta ==

=== Similarities between avyakta and vyakta ===

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In Sankhya darshana, similarities between avyakta and vyakta are described as follows:

In Sankhya darshana, similarities between avyakta and vyakta are described as follows:

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   <li>Both avyaktaand vyakta contains [[Triguna|trigunas]].</li>

   <li>Both avyakta and vyakta contains [[Triguna|trigunas]].</li>

<li>Both are aviveki (indiscriminative).</li>

<li>Both are aviveki (indiscriminative).</li>

<li>Both are the objects to be perceived and experienced by [[Purusha|purusha]] (vishayasamanya).</li>

<li>Both are the objects to be perceived and experienced by [[purusha]] (vishaya samanya).</li>

<li>Both are achetana (inanimate).</li>

<li>Both are achetana (inanimate).</li>

<li>Both are prasavadharmis (delivering nature).</li>

<li>Both are prasavadharmis (delivering nature).</li>

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== Dissimilarities between avyakta and vyakta ==

=== Dissimilarities between avyakta and vyakta ===

In Sankhya Darshana and [[Charak Samhita New Edition|Charaka Samhita]], dissimilarities between avyakta and vyakta are described as follows:  

In Sankhya Darshana and [[Charak Samhita New Edition|Charaka Samhita]], dissimilarities between avyakta and vyakta are described as follows:  

{| class="wikitable" style="margin:auto"

{| class="wikitable" style="margin:auto"

| 5. Aneka- Infinite/innumerable

| 5. Aneka- Infinite/innumerable

|-

|-

| 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.

|-

|-

| 7. Avyaya- Absence of parts/ without any parts.

| 7. Avyaya- Absence of parts/ without any parts.

Philosophers across the world have different opinions about the origin of universe like Charak, Sushruta, Kapilamuni, etc. Sushruta also quotes anecdotal opinions of six types like Swabhava, Ishvara, [[Kala|Kala]], Yadruchha, Niyati and [[Parinama|Parinama]] [Su. Sa. Sharira Sthana 1/15] which can be observed similar to Darshana like Charvaka, Yoga, Purva mimansa, etc. When all the philosophies are compared, the common in almost all darshanas is coming to manifestation from unmanifested state.

Philosophers across the world have different opinions about the origin of universe like Charak, Sushruta, Kapilamuni, etc. Sushruta also quotes anecdotal opinions of six types like Swabhava, Ishvara, [[Kala|Kala]], Yadruchha, Niyati and [[Parinama|Parinama]] [Su. Sa. Sharira Sthana 1/15] which can be observed similar to Darshana like Charvaka, Yoga, Purva mimansa, etc. When all the philosophies are compared, the common in almost all darshanas is coming to manifestation from unmanifested state.

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This involves starting point as avyakta, then unmanifested state like [[mahat]], [[ahankara]], panch-[[tanmatra]]. It comes to existence or noticeable stage from [[Pancha mahabhuta|pancha-mahabhoota]].  

This involves starting point as avyakta, then unmanifested state like [[mahat]], [[ahamkara]], panch-[[tanmatra]]. It comes to existence or noticeable stage from [[Pancha mahabhuta|pancha-mahabhoota]].  

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In '''Vishishta advait,''' Lokacharya accepts time as the cause of transformation of [[Prakriti|prakriti]] and its mutation. Advait school regards the world and hence all the substances appear due to an undefinable principle called ‘cosmic nascence’ or maya. Maya is neither real nor unreal but undefinable.

In '''Vishishta advait,''' Lokacharya accepts time as the cause of transformation of [[Prakriti|prakriti]] and its mutation. Advait school regards the world and hence all the substances appear due to an undefinable principle called ‘cosmic nascence’ or maya. Maya is neither real nor unreal but undefinable.

== Application of Avyakta in healthcare science ==  

== Application of Avyakta in healthcare science ==  

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In the process of evolution explained in [[Ayurveda|Ayurveda]], [[Buddhi|buddhi]] or mahattatwa manifests from Avyakta, mahat tattva precedes to form [[ahankara]]. Rajasika ahankara stimulates [[sattva]] to form eleven [[Indriya|indriyas]](5 jnanendriya, 5 karmendriya and [[Manas|mind]]) which act in both the ways). Similarly,rajasika ahankara stimulates tamasika ahankara to form the five tanmatras and from them tanmatras, [[Pancha mahabhuta|pancha-mahabhootaare]] manifested. [[Sharira|Sharira]] is the combination of [[Chetana|chetana]] ([[Atma|soul]] or life element) and [[Pancha mahabhuta|pancha-mahabhoota vikara]](derivatives of five basic elements of nature). [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 6/4]. Adhishthana (abode) of [[Vyadhi|vyadhi (disease)]] is of two types viz. one is sharirika (somatic) and another is manasika (psychological). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 6/3]. The diseases are psychosomatic in nature.  

In the process of evolution explained in [[Ayurveda|Ayurveda]], [[Buddhi|buddhi]] or mahattatwa manifests from Avyakta, mahat tattva precedes to form [[ahamkara]]. Rajasika ahamkara stimulates [[sattva]] to form eleven [[Indriya|indriyas]](5 jnanendriya, 5 karmendriya and [[Manas|mind]]) which act in both the ways). Similarly,rajasika ahamkara stimulates tamasika ahamkara to form the five tanmatras and from them tanmatras, [[Pancha mahabhuta|pancha-mahabhootaare]] manifested. [[Sharira|Sharira]] is the combination of [[Chetana|chetana]] ([[Atma|soul]] or life element) and [[Pancha mahabhuta|pancha-mahabhoota vikara]](derivatives of five basic elements of nature). [Cha. Sa. [[Sharira Sthana|Sharira Sthana]] 6/4]. Adhishthana (abode) of [[Vyadhi|vyadhi (disease)]] is of two types viz. one is sharirika (somatic) and another is manasika (psychological). [Cha. Sa. [[Vimana Sthana|Vimana Sthana]] 6/3]. The diseases are psychosomatic in nature.  

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Causative factor of anything has a definite starting or beginning. It may be any [[Vyadhi|disease]], [[Vyadhi|disease]] condition or any other factor related to health. There is always a root cause which has those properties as sat(existence). In everything that is experienced, primordial origin (avyakta awastha) is always present in unmanifested state (avyakta awastha). Hence whenever thinking related to health, it may be good health or ill health, then its origin will also remain and reflect accordingly in the form of avyakta.  

Causative factor of anything has a definite starting or beginning. It may be any [[Vyadhi|disease]], [[Vyadhi|disease]] condition or any other factor related to health. There is always a root cause which has those properties as sat(existence). In everything that is experienced, primordial origin (avyakta awastha) is always present in unmanifested state (avyakta awastha). Hence whenever thinking related to health, it may be good health or ill health, then its origin will also remain and reflect accordingly in the form of avyakta.  

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== Application of avyaktain prevention and management of disease ==

== Application of avyakta in prevention and management of disease ==

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Diseases are of various origin. There is always a cause and effect. Whenever we see any effect, there are many kinds of factors that are responsible for the development of disease or disease condition. Avyakta is the prodromal symptom ([[purvaroopa]]) of [[Vata vyadhi Chikitsa|vata vyadhi]]. Each and every disease remains in latent state (avyakta awastha) before it is manifested. If we treat the root cause, then disease will not manifest.  

Diseases are of various origin. There is always a cause and effect. Whenever we see any effect, there are many kinds of factors that are responsible for the development of disease or disease condition. Avyakta is the prodromal symptom ([[purvaroopa]]) of [[Vata vyadhi Chikitsa|vata vyadhi]]. Each and every disease remains in latent state (avyakta awastha) before it is manifested. If we treat the root cause, then disease will not manifest.  

As soon as the disease is detected, person who seeks for the good health will try to treat the disease. There are six [[kriyakala]] of the disease condition. If one can suppress the vitiated [[Dosha|doshas]] in first [[kriyakala]] i. e. in sanchaya awastha(accumulation stage),the disease will not progress further. [Su. Sa. Sutra Sthana 21/37]

As soon as the disease is detected, person who seeks for the good health will try to treat the disease. There are six [[kriyakala]] of the disease condition. If one can suppress the vitiated [[Dosha|doshas]] in first [[kriyakala]] i. e. in sanchaya awastha(accumulation stage),the disease will not progress further. [Su. Sa. Sutra Sthana 21/37]

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In the period of great catastrophe, the [[Buddhi|intellect (buddhi)]] etc. gets detached from the favored feelings. In great dissolution, the order is just reverse of what is in evolution. Such as [[Pancha mahabhuta|pancha-mahabhootas]] dissolve in pancha-[[tanmatra]]s, pancha-[[tanmatra]]s and eleven senses dissolves in [[ahankara]] (ego), this in [[Buddhi|buddhi]] and [[Buddhi|buddhi]] in avyakta i.e. [[Prakriti|prakriti]]. This evolution and catastrophe continue in cyclic pattern. (avyakta to vyakta and vyakta to avyakta again). [Cha. Sa. [[Sharira Sthana| Sharira Sthana]] 1/67-68]

In the period of great catastrophe, the [[Buddhi|intellect (buddhi)]] etc. gets detached from the favored feelings. In great dissolution, the order is just reverse of what is in evolution. Such as [[Pancha mahabhuta|pancha-mahabhootas]] dissolve in pancha-[[tanmatra]]s, pancha-[[tanmatra]]s and eleven senses dissolves in [[ahamkara]] (ego), this in [[Buddhi|buddhi]] and [[Buddhi|buddhi]] in avyakta i.e. [[Prakriti|prakriti]]. This evolution and catastrophe continue in cyclic pattern. (avyakta to vyakta and vyakta to avyakta again). [Cha. Sa. [[Sharira Sthana| Sharira Sthana]] 1/67-68]

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== References ==

== References ==