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== 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 ===

== 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]

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.  

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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