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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, 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]  

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The description of srushtiutpatti krama in [[Ayurveda|ayurveda]] is different from Sankhyadarshana. As per Sankhyadarshana, prakriti associated with the purusha is the cause for creation, but in [[Ayurveda|Ayurveda]] particularly in Charaka’s view, atma which contains triguna (avyakta) is the cause for creation.  [Cha. Sa. ShariraSthana 4/8]

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]

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Six elements (dhatus) by adding chetana to the five elements namely earth (prithvi), water (aap), fire (teja), air (vayu) and space (akasha) are described for creation.Chetana is identified with purusha and avyakta part of prakriti treated as one category known as paramatman. It is when purusha or chetana is connected with the body of senses and mind that consciousness can come to the self; consciousness is a phenomenon of the soul-mind-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 tatwas were born out of Avyaktatatwa.

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Thusavyakta is the causative factor for the creation of all sentient beings. Sattva, rajas and 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. ShariraSthana 1/3]

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]

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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 or 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 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" />

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In the opinion of Dallhana, the commentator of Sushruta Samhita, the srushti is evolved from ashta 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 and avyakta is indistinct and that of tridanda to sattva, atma, sharira is distinct. Existence of each element of tridanda (satva, atma, sharira) is different from each other. Ashta prakriti originates from avyakta.  [Dalhan on Su. Sa. ShariraSthana 1/3]

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]

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Ayurveda follows Sankhya school of thought regarding evolution. With the above statement of Sushruta, it is understood that two basic components i. e. prakriti and purusha are the cause for evolution. In the above two tattvas, purusha is aparinami (non-transformable) or nirvikara and prakriti is transformable. Later on, transformation took place in prakriti and due to that mahat and other tattvas which are transformative forms of 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 is avyakta, the mahat and other tattvas which are manifested from prakriti are vyakta tattva. According to Sankhya school of thought, the primordial nature or mula 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 avyaktaand vyakta ==

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