avyakta

To this doubt the Sûtra replies that what the term avyakta denotes is the subtle causal body.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

And (the case of the term avyakta) is like that of the term mahat.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated).

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

We thence conclude that the word avyakta also, where it occurs in the Veda, cannot denote the pradhâna.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

-- For this reason also we maintain that the word avyakta cannot denote the pradhâna.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

-- If you should rejoin that you are authorised to settle the meaning of what the text actually mentions, but not to find fault with what is not mentioned, and that the word avyakta which occurs in the text can denote only the subtle body, but not the gross body which is vyakta, i.e. developed or manifest; we invalidate this rejoinder by remarking that the determination of the sense depends on the circumstance of the passages interpreted constituting a syntactical whole.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

-- Now in the passage under discussion the avyakta is not mentioned as an object of knowledge; we there meet with the mere word avyakta, and there is no sentence intimating that the avyakta is to be known or meditated upon.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881

All events and phenomena are eternal in the sense that they exist eternally in unmanifest (Skt. avyakta) forms, and then for a brief moment become manifest.

Basic Tenets of the Samkhya and Yoga Schools of Indian Philosophy 2008

Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta).

The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 Books 1, 2 and 3 Kisari Mohan [Translator] Ganguli

And (the pradhâna cannot be meant) because there is no statement as to (the avyakta) being something to be cognised.

The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881