Abhava
- 1. Padarth Vigyan Dr.Abdeli Bhadarva Page 1 Abhava • Vaisheshika and Ayurved accept generally six categories viz. Dravya, Guna, Karma, Samanya, Vishesh, Samavaya. • But Charak describes two different type of all wordly matters; Sat (existing or true) and Asat (non existing or false). Here by Asat, Charak has accepted the seventh category of Nyaya system named Abhava. • Abhava= A + Bhava • A indicates negation of any existence and so most of the systems of Indian philosophy, mention that whatever does not exists should not be accepted as Padarth. • According to Vaisheshika, Existence (astitva) is the primary quality of the padarth and when it is not available at any place how it can be known as Padarth. • Nyaya system accepted it as seventh Padarth. Definition: • प्रतियोगिज्ञानाधीन ज्ञानविषयत्िमभाित्िम्। • The knowledge of which depends upon its opponent (Pratiyogi). • Bhava means existence. • The category which is described as negation, absence, non existence, lack or want is known as Abhava or non existence. • It is not here or it is not that (A is not B or A is not in B) are the examples of non existence. Types of Abhava: Abhava Sansargabhava Pragabhava Pradhavansabhava Atyanatabhava Anyoanyabhava
- 2. Padarth Vigyan Dr.Abdeli Bhadarva Page 2 1. Sansargabhava: the existence of a particular thing may not be available for a particular time or period. A. Pragbhava: अनाद िः सान्ििः प्रािभाििः। उत्ऩत्ितिः ऩूिं काययस्य। Ta.Sa. Prak-prior, Abhava- absence. This type of non existence is the absences of something prior to its production. Anadi- beginning less as from the time unknown the absence prevails Saanta- ends when it is produced e.g. The chair or table does not exist before the carpenter prepares it from the wood. Once it is made its non existence stage is over. -Absence of Guduchi/ Amalaki before its production. - Absence of disease until it is produced. B. Pradhvansabhava साद रनन्ििः प्रध्िंसिः। उत्ऩत्यनन्िरं काययस्य। Ta.Sa. • pradhvansa- destruction. • This type of absence comes in knowledge after thing is destroyed. • E.g. Chair/pot does not exist after it is destroyed. Disease does not exist after it is destroyed. • Sadi- it has beginning • Ananta- endless / never ending Like, non existence of table after the destruction of a table and the absence of a child after his death etc. Once this type of absence takes place it never ends. C. Atyantabhava • त्रैकालऱकसंसिायिच्छिन्नप्रतियोगििाकोऽत्यन्िाभाििः। यथा भूिऱत घटो नास्िीति। Ta.Sa. • Absolute non existence is the absence of one thing in another at all the time, past, present and future. • E.g. As the square is always absent in the circle, horns of rabbit, color in the sky, Uterus in male, Prostate in female. Absence of cool nature in fire. These examples which are never happened and will not happen in future. • Anadi- beginning less • Anant- Endless • Eternal- Shashvat • Atyantabhava, as other types of Sansargabhava does not define the absence of Padarth but defines the absence of two present articles. For example space and color are two
- 3. Padarth Vigyan Dr.Abdeli Bhadarva Page 3 different articles and both are present but as they do not coexist with each other. i.e. Space is colorless in past, present and future. • So, it is the example of connective absolute non existence. 2. Anyonyabhava • िा ात््यस्बन्धािच्छिन्नप्रतियोगििाकोऽन्योन्याभाििः। यथा घटिः ऩटो नतति। Ta.Sa. • Mutual existence is the exclusion of one thing by another, it is the absence of any connection between two things, because of their difference. • This makes the distinction between objects. • Thus, being a chair excludes being a pot and vice-versa. OR the chair is not a pot and the pot is not a chair. • Beginning less • Endless • Eternal • Two things which are different from each other exclude each other at all time and under all circumstances. Sansargabhava Pragabhava Anadi, Saanta, Bhutakala Pradhvansabhava Saadi, Anant, Bhavishyakala Atyantabhava Anadi Ananta, Trikala abhava Abhava in Ayurved: • Ayurved has not accepted Abhava directly. • In Ch.Su.11, All substances of Universe are classified into two categories: 1. sat 2. Asat. Asat is Abhavatmaka padarth. • Health is also defined as there is no Dhatu Vaishamya (Absence of Dhatu vaishamya). Simultaneously, disease may be there as there is no Dhatu samya (Absence of dhatusamya). • If there is absence of signs and symptoms of diseases, the person is healthy. • If there is absence of signs and symptoms of health, the person is unhealthy. • After completing the treatment of disease, if there is absence of prior signs & symptoms, one can say that the treatment is successful. • After completing the Shodhana/ any procedure, if there is absence of Atiyoga, Hinayoga and Mithyayoga, one can say that the appropriate therapy is administered.