Changes

‘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)].  

‘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)].  

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.  

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.  

 

{{Infobox

{{Infobox

|label8 = Date of first publication:

|label8 = Date of first publication:

|data8 = October07, 2022

|data8 = October 07, 2022

|label9 = DOI

|label9 = DOI

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]], [[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>

</div>

</div>

== Synonyms ==

=== Synonyms ===

<div style='text-align:justify;'>   

<div style='text-align:justify;'>   

[[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>

[[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>

</div>

</div>

== Meanings ==

=== Meanings ===

<div style='text-align:justify;'>

<div style='text-align:justify;'>

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]

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.

<br/><br/>

<br/><br/>

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]

<br/><br/>

<br/><br/>

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" />

<br/><br/>

<br/><br/>

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|ShariraSthana]] 1/3]

<br/><br/>

<br/><br/>

[[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.  

</div>

</div>

== Similarities between avyaktaand vyakta ==

=== Similarities between avyakta and vyakta ===

<div style='text-align:justify;'>

<div style="text-align:justify;">

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

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

<ol type="i">

<ol type="i">

   <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>

</div>

</div>

== 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"