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|title=Avyakta

|title=Avyakta

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|keywords=carakasamhitaonline, charak samhita, caraka samhita, ayurved, Avyakta, Avyakta in ayurveda, Avyakta meaning, Avyakta Etymology and derivation, Methods of perception of avyakta, Concept of Avyakta, Concept of Avyakta in Vedanta Darshana, Avyakta in healthcare science

|keywords=carakasamhitaonline, charak samhita, caraka samhita, ayurved, Avyakta, Avyakta in ayurveda, Avyakta meaning, Avyakta Etymology and derivation, Methods of perception of avyakta, Concept of Avyakta, Concept of Avyakta in Vedanta Darshana, Avyakta in healthcare science,Joshi M. R.,Janbandhu P. P., Deole Y.S., Basisht G., unknown, unmanifested, origin of Universe

|description=The word 'Adhyayana' means to study. There are specific methods of study described in Ayurveda

|description=The word 'Adhyayana' means to study. There are specific methods of study described in Ayurveda

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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|type=article

}}

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<p style='text-align:justify;'>‘Avyakta’ means unmanifested, non-manifested or is yet to be manifested. [Cha. Sa. [[Sharira Sthana]] 1/66], [Su. Sa. Sharira Sthana 1/3] It is mentioned in the ancient texts like [https://en.wikipedia.org/wiki/Shiva_Purana Shiva Purana], [https://en.wikipedia.org/wiki/Mahabharata Mahabharata], [https://en.wikipedia.org/wiki/Saura_Purana Saura purana], [https://en.wikipedia.org/wiki/Shilpa_Shastras Shilpa shastra], [https://en.wikipedia.org/wiki/Indian_mathematics Ganita shastra], and [https://en.wikipedia.org/wiki/Vy%C4%81kara%E1%B9%87a Sanskrit grammar(Vyakarana)].  

The term ‘Avyakta’ means unmanifested, non-manifested or is yet to be manifested. [Cha. Sa. [[Sharira Sthana|ShariraSthana]] 1/66], [Su. Sa. [[Sharira Sthana|ShariraSthana]] 1/3] It is mentioned in the ancient texts like Shiva Purana, Mahabharata, Saurapurana, Shilpashastra, Ganitashastra, and Sanskrit grammar(Vyakarana).  

<br/>Avyakta is the source from which the whole universe is evolved. At the time of the creation of universe or evolution, all the elements are evolved from [[Prakriti|prakriti]] i. e. Avyakta. Characteristics or qualities of origin ([[karana]] [[padartha]]) are reflected in the creation ([[karya]] [[padartha]]). So, it is necessary/ to know about avyakta. </p>

Avyakta is the source from which the whole universe is evolved. At the time of the creation of universe or evolution, all the elements are evolved from [[Prakriti|prakriti]] i. e. Avyakta. Characteristics or qualities of origin (karanapadarth) are reflected in the creation (karyapadartha). So, it is necessary/ to knowaboutavyakta.  

 

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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 AyurvedMahavidyalaya, Pune

|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 panch-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|ShariraSthana]] 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 germ 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]

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== Different understandings of avyaktain ancient Indian literature ==   

== Different understandings of avyakta in ancient Indian literature ==   

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<ol type="i">

<ol type="i">

<li>'''Shiva purana:''' Avyakta refers to one who assumes the “unmanifest” form and represents and epithet of Goddess Durga.<ref>Siva Purana - English Translation - Part 1 of 4: J. L. Shastri: https://archive.org/details/SivaPurana J.L. Shastri, Part1 accessed on 28/08/2022</ref> </li>

<li>'''[https://en.wikipedia.org/wiki/Shiva_Purana Shiva Purana]:''' Avyakta refers to one who assumes the “unmanifest” form and represents and epithet of Goddess Durga.<ref>Siva Purana - English Translation - Part 1 of 4: J. L. Shastri: https://archive.org/details/SivaPurana J.L. Shastri, Part1 accessed on 28/08/2022</ref> </li>

<li>'''Mahabharata:''' Avyakta represents one of the many proper names used for people and places. In Bhagavad-gita, beyond the perception of the senses is called as ‘Avyakta’.<ref>List of Mahabharata people and places: https://www.jatland.com/w/index.php? title=List_of_Mahabharata_people_and_places&oldid=545984 accessed on 28/08/2022</ref> </li>

<li>'''[https://en.wikipedia.org/wiki/Mahabharata Mahabharata]:''' Avyakta represents one of the many proper names used for people and places. In Bhagavad-gita, beyond the perception of the senses is called as ‘Avyakta’.<ref>List of Mahabharata people and places: https://www.jatland.com/w/index.php? title=List_of_Mahabharata_people_and_places&oldid=545984 accessed on 28/08/2022</ref> </li>

<li>'''Saura purana:'''  Avyakta refers to the seventh covering of the universe.<ref>The saurapurana - a critical study http://hdl.handle.net/10603/129627 accessed on 28/08/2022</ref> </li>

<li>'''[https://en.wikipedia.org/wiki/Saura_Purana Saura purana]:'''  Avyakta refers to the seventh covering of the universe.<ref>The saurapurana - a critical study http://hdl.handle.net/10603/129627 accessed on 28/08/2022</ref> </li>

<li>'''Shilpa shastra (iconography):''' Avyakta refers to “images in non-manifest form” and represents a classification of Hindu images.<ref>Hindu temples of Tamilnadu: with special reference to Bharatanatyam and Hindu iconography, http://hdl.handle.net/10603/5089, accessed on 28/08/2022</ref> </li>

<li>'''[https://en.wikipedia.org/wiki/Shilpa_Shastras Shilpa shastra]:''' Avyakta refers to “images in non-manifest form” and represents a classification of Hindu images.<ref>Hindu temples of Tamilnadu: with special reference to Bharatanatyam and Hindu iconography, http://hdl.handle.net/10603/5089, accessed on 28/08/2022</ref> </li>

<li>'''Ganita shastra (mathematics and algebra):''' Avyakta refers to the science of calculation by the ‘unknown’.<ref>Hindu Mathematics https://archive.org/details/HinduMathematics accessed on 6/9/22</ref> </li>

<li>'''[https://en.wikipedia.org/wiki/Indian_mathematics Ganita shastra]:''' Avyakta refers to the science of calculation by the ‘unknown’.<ref>Hindu Mathematics https://archive.org/details/HinduMathematics accessed on 6/9/22</ref> </li>

<li>'''Vyakarana (Sanskrit grammar)<ref>A Dictionary of Sanskrit Grammar by Mahamahopadhyaya Kashinath Vasudev Abhyankar: Mahamahopadhyaya Kashinath Vasudev Abhyankar: https://archive.org/details/ADictionaryOfSanskrit GrammarByMahamahopadhyayaKashinathVasudevAbhyankar</ref> :''' Avyakta means indistinct, inarticulate. A fault of pronunciation, a scientific rule to consider the word silent.  These are the meanings of Avyakta given in Sanskrit grammar. However, it is related to the pronunciation rules or grammatical rules and not to the concept that is described in this article. </li>

<li>'''[https://en.wikipedia.org/wiki/Vy%C4%81kara%E1%B9%87a Sanskrit grammar(Vyakarana)]<ref>A Dictionary of Sanskrit Grammar by Mahamahopadhyaya Kashinath Vasudev Abhyankar: Mahamahopadhyaya Kashinath Vasudev Abhyankar: https://archive.org/details/ADictionaryOfSanskrit GrammarByMahamahopadhyayaKashinathVasudevAbhyankar</ref> :''' Avyakta means indistinct, inarticulate. A fault of pronunciation, a scientific rule to consider the word silent.  These are the meanings of Avyakta given in Sanskrit grammar. However, it is related to the pronunciation rules or grammatical rules and not to the concept that is described in this article. </li>

<li>It is also observed as name of Lord Shiva, Devi.<ref>https://sanskritdictionary.com/?iencoding=iast&q=Avyakta&lang=sans&action=Search accessed on 30/08/2022</ref> </li>

<li>It is also observed as name of Lord Shiva, Devi.<ref>https://sanskritdictionary.com/?iencoding=iast&q=Avyakta&lang=sans&action=Search accessed on 30/08/2022</ref> </li>

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== 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 (laukikapratyaksha).<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|anumanapramana]] and [[Yukti pramana|yuktipramana]].

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|ShariraSthana]] 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 srushtiutpatti krama in [[Ayurveda|ayurveda]] is different from Sankhyadarshana. As per Sankhyadarshana, [[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|ShariraSthana]] 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]

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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 tatwas were born out of Avyaktatatwa.

Avyakta is fundamental cause for evolution. Evolution and all other tattvas were born out of Avyakta tattva.

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Thusavyakta 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 mahan, 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, the commentator of Sushruta Samhita, the srushti is evolved from ashta [[Prakriti|prakriti]] which are avyakta. Gayi, the other commentator of Sushruts 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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The primordial nature which is called as [[Prakriti|prakriti]] is avyakta, the mahat and other tattvas which are manifested from [[Prakriti|prakriti]] are vyakta tattva. According to Sankhya school of thought, the primordial nature or mula [[Prakriti|prakriti]] or avyakta is the foremost tattva. It is the cause for the creation of other tattvas and consequently the entire universe. In this context, Sankhya accepted twenty-five tattvas.<ref>Narasimhacharyulu K. V. L. Padartha Vigyana, Choukhamba Krishnadas Academy, Varanasi 2010, page no. 389</ref>

The primordial nature which is called as [[Prakriti|prakriti]] is avyakta, the [[mahat]] and other tattvas which are manifested from [[Prakriti|prakriti]] are vyakta tattva. According to Sankhya school of thought, the primordial nature or mula [[Prakriti|prakriti]] or avyakta is the foremost tattva. It is the cause for the creation of other tattvas and consequently the entire universe. In this context, Sankhya accepted twenty-five tattvas.<ref>Narasimhacharyulu K. V. L. Padartha Vigyana, Choukhamba Krishnadas Academy, Varanasi 2010, page no. 389</ref>

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== Similarities between avyaktaand vyakta ==

=== Similarities between avyakta and vyakta ===

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In Sankhyadarshana, 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 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 (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 avyaktaand vyakta ==

 

In Sankhya Darshana and Charaka Samhita, dissimilarities between avyakta and vyakta are described as follows:  

=== Dissimilarities between avyakta and vyakta ===

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.

|-

|-

| 8. Swatantra- Independent

| 8. Swatantra- Independent

| 8. Paratantra- Dependent on other tatwas.  

| 8. Paratantra- Dependent on other tattvas.  

|-

|-

| 9. Atindriya- Non-perceivable through indriyas.

| 9. Atindriya- Non-perceivable through [[Indriya|indriyas]].

| 9. Ayindriya- Perceivable through indriyas.

| 9. Ayindriya- Perceivable through [[Indriya|indriyas]].

|-

|-

|}

|}

== Concept of Avyakta in Vedanta Darshana ==

== Concept of Avyakta in Vedanta Darshana ==

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Maya is a prominent and commonly referred concept in Vedanta Darshana. Maya is said to be an illusion. Avyakta, not manifested because it cannot be perceived by sense organ. In the sushuptiawastha (dreamless sleep), one did not know anything. We see many scenes in dreams but in awaken state, we realize that it was only our illusion. One understands that like a dream, the world never existed. This is known as “Vivartavaad”.

Maya is a prominent and commonly referred concept in Vedanta Darshana. Maya is said to be an illusion. Avyakta, not manifested because it cannot be perceived by sense organ. In the sushupti awastha (dreamless sleep), one did not know anything. We see many scenes in dreams but in awaken state, we realize that it was only our illusion. One understands that like a dream, the world never existed. This is known as “Vivartavaada”.

Vedanta darshan states that Bramha is the only truth and the entire universe is an illusion or myth. It is of the nature of all three gunas namely sattva, rajas, tamas. Maya is responsible for the evolution of entire universe which is known as “karanasharira” or ‘causal body of the atma’. Karana sharira is said to be 'avyakta’ because its knowledge is not perceived by senses.<ref>Joshi P. Sulabha Padartha Vigyana, Narendra Prakashana, Pune 2018, page no. 66</ref>

Vedanta darshan states that Bramha is the only truth and the entire universe is an illusion or myth. It is of the nature of all three [[Guna|gunas]] namely [[Sattva|sattva]], [[Rajas|rajas]], [[Tamas|tamas]]. Maya is responsible for the evolution of entire universe which is known as “[[karana]] [[sharira]]” or ‘causal body of the [[Atma|atma]]’. Karana [[Sharira|sharira]] is said to be 'avyakta’ because its knowledge is not perceived by senses.<ref>Joshi P. Sulabha Padartha Vigyana, Narendra Prakashana, Pune 2018, page no. 66</ref>

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In Rigveda and Upanishads, general meaning of maya is ‘power’ while in Shvetashvatara Upanishad, maya is identified with prakriti and the meaning of maya is illusion. And in Bhagavad Gita, maya is referred as ‘magical power’.<ref name="multiple" />

In Rigveda and Upanishads, general meaning of maya is ‘power’ while in Shvetashvatara Upanishad, maya is identified with [[Prakriti|prakriti]] and the meaning of maya is illusion. And in Bhagavad Gita, maya is referred as ‘magical power’.<ref name="multiple" />

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== Significance of knowledge of avyakta ==

== Significance of knowledge of avyakta ==

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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, Yadruchha, Niyati and Parinama [Su. Sa. ShariraSthana 1/15] which can be observed similar to Darshana like Charvaka, Yoga, Purvamimansa, 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-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 '''Vishishtaadvait,''' Lokacharya accepts time as the cause of transformation of 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 butundefinable.

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.

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In '''Bhagavad Gita,''' it is described that far beyond even this Avyakta, there is yet another unmanifest existence that supreme one who does not perish or destroy. The same Avyakta which is said to be indestructible is also called as supreme goal. By attaining this place of residence, one cannot return to this mortal world. In this way, shruti (Vedagrantha) and smriti (Smritigrantha) both declares that Avyakta exists which is as same as maya that is the upadhi (title) of Ishvara (God), the panchakoshasharira (five sheaths) which are the effects of maya are the upadhis of jiva. When these upadhis are effectively removed, it dissolves the illusion of Ishvara and jiva (life).<ref name="multiple" />

In '''Bhagavad Gita,''' it is described that far beyond even this Avyakta, there is yet another unmanifest existence that supreme one who does not perish or destroy. The same Avyakta which is said to be indestructible is also called as supreme goal. By attaining this place of residence, one cannot return to this mortal world. In this way, shruti (Vedagrantha) and [[Smruti (memory)|smriti (Smritigrantha)]] both declares that Avyakta exists which is as same as maya that is the upadhi (title) of Ishvara (God), the panchakoshasharira (five sheaths) which are the effects of maya are the upadhis of jiva. When these upadhis are effectively removed, it dissolves the illusion of Ishvara and jiva (life).<ref name="multiple" />

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Avyakta can be considered not just primary germ of life, but as per loka-purusha samyasiddhanta, Avyakta can be considered as origin of each and every phenomenon.

Avyakta can be considered not just primary germ of life, but as per loka-purusha samyasiddhanta, Avyakta can be considered as origin of each and every phenomenon.

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== Application of Avyakta in healthcare science ==  

== Application of Avyakta in healthcare science ==  

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In the process of evolution explained in Ayurveda, buddhi or mahattatwa manifests from Avyakta, mahattattva precedes to form ahankara.Rajasikaahankara stimulates sattva to form eleven indriyas(5jnanendriya, 5 karmendriya and mind) which act in both the ways).Similarly,rajasika ahankara stimulates tamasika ahankara to form the five tanmatras and from them tanmatras, pancha-mahabhootaare manifested. Sharira is the combination of chetana (soul or life element) and pancha-mahabhootavikara(derivatives of five basic elements of nature). [Cha. Sa. ShariraSthana 6/4]. Adhishthana (abode) of vyadhi (disease) is of two types viz. one is sharirika (somatic) and another is manasika (psychological). [Cha. Sa. 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 disease, 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 (avyaktaawastha) is always presentin unmanifestedstate (avyaktaawastha). Hence wheneverthinking related to health, it may be good health or ill health, then its origin will also remain andreflect 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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Origin or root (karana) of anything has its own characteristics and those characteristics gets reflected into the final product (karya).In congenital diseases, origin of the disease can be observed in either of the parents. Some are the gender specific diseases thataffect either male or female. Colour blindness, Haemophilia (Aand B), Turner syndrome are some of the gender specific genetically transfer diseases.If male is affected with a disease, then female is a carrier for that disease and that carrier state of female is latent state i. e. avyaktaawastha.Similarly, many diseases which are genetically transferred to next generation like prameha, presence of BRCA gene responsible for breast cancer, or other kulaja diseases. They are in the individual in avyakta state and manifest in the later stage of the life. Considering the existence of these avyakta state in body, one can plan healthy life style and can avoid or delay the manifestation of the disease.  

Origin or root (karana) of anything has its own characteristics and those characteristics gets reflected into the final product (karya).In congenital diseases, origin of the [[Vyadhi|disease]] can be observed in either of the parents. Some are the gender specific diseases that affect either male or female. Colour blindness, Haemophilia (A and B), Turner syndrome are some of the gender specific genetically transfer diseases. If male is affected with a disease, then female is a carrier for that disease and that carrier state of female is latent state i. e. avyakta awastha. Similarly, many diseases which are genetically transferred to next generation like [[Prameha Nidana|prameha]], presence of BRCA gene responsible for breast [[Cancer| cancer]], or other kulaja diseases. They are in the individual in avyakta state and manifest in the later stage of the life. Considering the existence of these avyakta state in body, one can plan healthy life style and can avoid or delay the manifestation of the disease.  

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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 vatavyadhi. Each and every disease remains in latent state (avyaktaawastha) 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.  

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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 doshas in first kriyakalai. e. in sanchayaawastha(accumulationstage),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 intellect (buddhi) etc. gets detached from the favoured feelings. In great dissolution, the order is just reverse of what is in evolution. Such as panch-mahabhootas dissolve in panch-tanmatras, panch-tanmatras and eleven senses dissolves in ahankara (ego), this in buddhi and buddhi in avyaktai.e.prakriti. This evolution and catastrophe continue in cyclic pattern. (avyaktato vyaktaand vyaktato avyaktaagain). [Cha. Sa. ShariraSthana 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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== Abbreviations ==

== Abbreviations ==

Cha. = Charaka

Cha. = Charaka

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Sa. = Samhita

Sa. = Samhita

== References ==

== References ==