Avyakta

Avyakta, meaning "not manifest", "unmanifest" etc., is the word ordinarily used to denote Prakrti on account of subtleness of its nature and is also used to denote Brahman, which is the subtlest of all and who by virtue of that subtlety is the ultimate support ('' asraya'') of ''Prakrti''. Avyakta as a category along with ''Mahat'' (Cosmic Intelligence) and Purusa plays an important role in the later Samkhya philosophy even though the Bhagavad Gita III.42 retaining the psychological categories altogether drops out the ''Mahat'' and the ''Avyakta'' (Unmanifest), the two objective categories.

Avyakta and origin of things

Charaka gives six elements or ''dhatus'' by adding ''Chetana'' to the five elements "earth", "water", "fire", "air" and "space". ''Chetana'' is identified with Purusa and the ''Avyakta-part'' of ''Prakrti'' treated as one category and called Paramatman. It is when ''Purusa'' 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. According to Bhagavad Gita XIII.1-2, ''Vikara'' or the evolutionary products of ''Prakrti'' are the ''Ksetras'' (Field) (Living organisms) and the ''Avyakta-part'' of ''Purusa'' or ''Chetana'' or ''Paramatman'' is the ''Ksetragna'' (Knower of the Field) (the individual self) (the Supreme Self).

According to Sushruta’s views on the evolutionary process set in motion by Consciousness, ''Mahan'' (Intellect) is generated from ''Avyakta'' or ''mula-prakrti'', from that ''Mahan'', ''Ahamkara'' (Ego) is produced having the same qualities, and from ''Ahamkara'' are produced the twenty four elements that are ''achetana'' (unconscious) in nature, and the twenty-fifth element is the Jiva ( Purusa or soul).

Paingala Upanishad, extending the instructions of the Mandukya Upanishad states that the ''mula-prakrti'' (body) becomes animated by associating with the witnessing consciousness which is the conditioned Brahman, and begins to evolve. Its first evolute is ''Avyakta'' which has ''Ishvara-consciousness'' as its subject animating soul. Pure consciousness of Brahman descends into or becomes ''Ishvara - self'' with ''Avyakta'' as the body. Thus, at that stage of evolution the ''Avyakta'' is the "causal body".

Avyakta and Maya

''Maya'', a Vedantic metamorphosis of the Samkhya Prakrti, is called ''Avyakta'', not manifest, devoid of form etc., because one cannot obtain awareness of it by sense-perception and it cannot be seen in its native or true nature. It is to be inferred from its effects by persons whose intellect functions in accord with the declarations of Sruti. In its special condition it is spoken of as ''Susupti'' ("dreamless sleep") when in it the ''buddhi'' (Intellect) and the ''indriyas'' (senses) are completely dissolved and cease to function, when all ''pramanas'' (sources of knowledge) are still, and ''buddhi'' remains only in the form of a seed, the test of this is the universal verdict – "I did not know anything (while asleep)". ''Maya'' is the power of Ishvara or the conditioned Brahman as Saguna Brahman to create, which power is unimaginable and wonderful. It is the power to create drawn from the unconditioned Brahman or Nirguna Brahman, for effect without cause is impossible. ''Avyakta'' or ''Maya'' is ''beginningless avidya'', it has no reality in the absolute sense and is destroyed by knowledge. It is compacted in three ''gunas'' - ''sattva'', ''rajas'' and ''tamas'', which by themselves are its constituents. ''Maya'' is of the nature of these three ''gunas'' and is superior to its effects. By virtue of being the cause of all transformations beginning with akasa and by virtue of the sruti which intimates the evolutions brought about by ''iksana'' ("seeing", "thinking"), ''samkalpa'' ("purposing") and ''parinama'' ("transformation"), ''Maya'' is established Shvetashvatara Upanishad - ''Know that Maya is Prakrti and Maheswara to be the Mayain, the wielder of Maya''). It gives birth to this world. ''Maya'' is responsible for the reflected being of Ishvara and ''Avidya'' for the reflection that is the ''Jiva''. From ''Maya'' is born everything from the ''Mahat'' to ''Brahmanda'' that is known as the ''Karanasarira'' or the "Causal body of the atman". The ''Karana sarira'' is called ''avyakta'' because not being available for sense-perception it is to be inferred from its effects.- Vivekachudamani.110, 122, 123

The Doctrine of Maya is not a fabrication of Adi Shankara. In the Rig Veda and the Upanishads ''Maya'' is generally meant "power"; it is in the Shvetashvatara Upanishad that ''Maya'' is identified with ''Prakrti'' and brought in to mean "illusion", and in the Bhagavad Gita, as "magical power". Adi Shankara does not accept the Samkhya view that ''Avyakta'' signifies ''Pradhana'' in its unmanifested state because the sage of the Katha Upanishad I.iii.10-11 does not define ''Avykta'' as ''Pradhana'', nor indicates what should be known by this word. Primarily, ''Avyakta'' denotes "the antecedent seed stage of this world" in which it is not manifested by names and forms. Shankara replaces ''Pradhana'' as definition of seed is of the nature of ''Avidya'' and is signified by the word ''Avyakta'', and having the supreme Lord (Brahman) as its ground is of the nature of ''Maya'' and is the great sleep in which transmigratory souls unaware of their form continue to slumber on.

Significance

When they first evolve from ''Avyakta'' the five subtle elements, then unable to participate in any action, do not have a form, later on out of these five only earth, water and fire acquire corporeality. The composition of ''Akasa'' containing the greatest amount of ''sattva'' was duly considered by the Upanishadic thinkers but the composition of "Time" which is dependent on "space" was left unconsidered. Lokacharya of the Vishishtadvaita school regarded Time as the cause of transformation of ''Prakrti'' and its mutation, but Srinivasa regarded the invisible incorporeal Time, which is an object of perception through the six sense-organs, as matter devoid of the three gunas, and that Time that is eternal in the transcendental abode of God is non-eternal in the world. The Advaita School regards the world and therefore all substances as appearance due to an undefinable principle called the "Cosmic Nescience" or ''Maya'', which is neither real nor unreal but undefinable. The Advaitins connect Time with the empirical world alone. As creation means the appearance of names and forms, they cannot exist before creation; also the difference between objects of the same class can have no reference to Sat, the "non-existent" simply does not exist.

The Bhagavad Gita declares that – "Far beyond even this Avyakta (the Unmanfest referred to in the earlier Verse 18) there is yet another unmanifest Existence, that Supreme being who does not perish. The same Unmanifest which has been spoken of as the Indestructible is also called the supreme goal; that again is My supreme Abode, attaining which they return not to this mortal world.'' Thus, the Sruti and the Smrti both declare the existence of ''Avyakta'' which as ''Maya'' is the ''upadhi'' of Ishvara; the five sheaths ( Panchakosa-sarira) which are the effects of ''Maya'' are the ''upadhis'' of Jiva, when these ''upadhis'' are effectively removed there is no ''Ishvara'' and no ''jiva''- Vivekachudamani.245-6.

References

{{Indian philosophy, state=collapsed

Vedanta