Changes

==Origin of concept==

==Origin of concept==

A description of abhava under seven [[padartha]] was first mentioned by Shivaditya in his work saptapadarthi.<ref name=Siva>Sivaditya. Saptapadarthi. Edited by Amarendra Mohan Tarkatirtha & Narendra Chandra Vedantatirtha. Calcutta. Metropolitian Priniting & Publishing House Limited; 1934.</ref> Vaisheshika darshana explained the theory of creation. In this discussion, the Vaisheshika sutra (the first authentic book of this school, written by Kanada) describes six positive categories as objects of conceptions (as six [[padartha]]s). [Vaisheshika Darshana 8]<ref name=VD>Pandit Rajaram. Vaisheshika Darshan. Lahore. Bombay machine press:1919.</ref> Nyaya and Vaisheshika philosophies don't accept the existence of abhava padartha. With time, Nyaya and Vaisheshik systems blended giving rise to Navyanyaya school of philosophy. This system added abhava as seventh [[padartha]] in the list given by Kanada. The necessity of abhava has been recognized by Akshapada Gautam, Kanada, and their commentators. In Vaisheshikasutra, it is mentioned that the non-existence of effect is due to the non-existence of cause.[V.D.32]<ref name=VD/>  It means the absence of reason will not result in any product. Non-existence (abhava) is a negative idea. It is considered the seventh category, as established by negative proofs. The concept of [[padartha]] has been explained under two categories viz. bhava padartha and abhava padartha.<ref name=SSC>S.S.Chatterjee. Nyaya theory of knowledge. Delhi. C.O Gautam Bharatiya kala prakashan.2008.</ref> All the entities (tattvas) having existence in this universe fall under one of these six categories as bhava padarthas like similarity ([[samanya]]), dis-similarity ([[vishesha]]), qualities ([[guna]]), substances ([[dravya]]), actions ([[karma]]) and inseparable relationships ([[samavaya]]). These six entities have existence. On the contrary, abhava is based on and can be explained based on relativity theory. Thus, by abhava, one can understand only the negation of something, somewhere, and absolutely nothing (shunya). Nyaya philosophy mentioned abhava as an object of knowledge (prameya). The Bhatta Mimamsaka and the Vedanta school of Philosophy hold that Abhava as anupalabdhi or non congnition.<ref name=SSC/> It may be concisely defined as that which, itself not having intimate relation, is not close relation. [Sar.D.S.10/18-19]<ref name=SDS>Madhavacharya. Sarvadarshanasangraha. Edited by pandit Udayanarain singh. Mumbai. Lakshmi venkteshwar publisher.1847.</ref> Knowledge of Abhava can be perceived through Pratyaksha.

A description of abhava under seven [[padartha]] was first mentioned by Shivaditya in his work saptapadarthi.<ref name=Siva>Sivaditya. Saptapadarthi. Edited by Amarendra Mohan Tarkatirtha & Narendra Chandra Vedantatirtha. Calcutta. Metropolitian Priniting & Publishing House Limited; 1934.</ref> Vaisheshika darshana explained the theory of creation. In this discussion, the Vaisheshika sutra (the first authentic book of this school, written by Kanada) describes six positive categories as objects of conceptions (as six [[padartha]]s). [Vaisheshika Darshana 8]<ref name=VD>Pandit Rajaram. Vaisheshika Darshan. Lahore. Bombay machine press:1919.</ref> Nyaya and Vaisheshika philosophies don't accept the existence of abhava padartha. With time, Nyaya and Vaisheshik systems blended giving rise to Navyanyaya school of philosophy. This system added abhava as seventh [[padartha]] in the list given by Kanada. The necessity of abhava has been recognized by Akshapada Gautam, Kanada, and their commentators. In Vaisheshikasutra, it is mentioned that the non-existence of effect is due to the non-existence of cause.[Vaisheshika Darshana 32]<ref name=VD/>  It means the absence of reason will not result in any product. Non-existence (abhava) is a negative idea. It is considered the seventh category, as established by negative proofs. The concept of [[padartha]] has been explained under two categories viz. bhava padartha and abhava padartha.<ref name=SSC>S.S.Chatterjee. Nyaya theory of knowledge. Delhi. C.O Gautam Bharatiya kala prakashan.2008.</ref> All the entities (tattvas) having existence in this universe fall under one of these six categories as bhava padarthas like similarity ([[samanya]]), dis-similarity ([[vishesha]]), qualities ([[guna]]), substances ([[dravya]]), actions ([[karma]]) and inseparable relationships ([[samavaya]]). These six entities have existence. On the contrary, abhava is based on and can be explained based on relativity theory. Thus, by abhava, one can understand only the negation of something, somewhere, and absolutely nothing (shunya). Nyaya philosophy mentioned abhava as an object of knowledge (prameya). The Bhatta Mimamsaka and the Vedanta school of Philosophy hold that Abhava as anupalabdhi or non congnition.<ref name=SSC/> It may be concisely defined as that which, itself not having intimate relation, is not close relation. [Sar.D.S.10/18-19]<ref name=SDS>Madhavacharya. Sarvadarshanasangraha. Edited by pandit Udayanarain singh. Mumbai. Lakshmi venkteshwar publisher.1847.</ref> Knowledge of Abhava can be perceived through Pratyaksha.

==Etymology==

==Etymology==