Changes

'''1. Antecedent negation (pragabhava):''' The non-existence of a substance before its manifestation is termed pragabhava.[SAT-A.273]<ref name=NAMSTEP/> According to Tarka Sangraha, “Absence of effect before the manifestation of karya (effect) is called pragabhava or antecedent non-existence.<ref name=Tarka/> There is no beginning. It exists before the production of the effect. The appearance of the effect brings about the end of antecedent non-existence. e.g., before the manifestation of the pot (ghata), a negation of pot (ghata) exists for a long time. But when once the pot is created, this negation is destructed. Hence this negation has an end.[Tk.S.47]<ref name=Tarka/>

'''1. Antecedent negation (pragabhava):''' The non-existence of a substance before its manifestation is termed pragabhava.[SAT-A.273]<ref name=NAMSTEP/> According to Tarka Sangraha, “Absence of effect before the manifestation of karya (effect) is called pragabhava or antecedent non-existence.<ref name=Tarka/> There is no beginning. It exists before the production of the effect. The appearance of the effect brings about the end of antecedent non-existence. e.g., before the manifestation of the pot (ghata), a negation of pot (ghata) exists for a long time. But when once the pot is created, this negation is destructed. Hence this negation has an end.[Tk.S.47]<ref name=Tarka/>

'''2. Negation after destruction (pradhwansabhava):''' The non-existence of an effect (kaarya) after its destruction is termed pradhwansabhava. [SAT-A.274]<ref name=NAMSTEP/> The non-existence is produced as soon as the effect is destroyed, and it lasts indefinitely. As a result, it has a beginning (adi) but no end (anant). So, destruction causes negation. E.g. absence of pot after its destruction. It indicates the non-existence in the future.[Tk.S.47]<ref name=Tarka/>

'''2. Negation after destruction (pradhwansabhava):''' The non-existence of an effect (kaarya) after its destruction is termed pradhwansabhava. [SAT-A.274]<ref name=NAMSTEP/> The non-existence is produced as soon as the effect is destroyed, and it lasts indefinitely. As a result, it has a beginning (adi) but no end (anant). So, destruction causes negation. e.g. absence of pot after its destruction. It indicates the non-existence in the future.[Tk.S.47]<ref name=Tarka/>

'''3. Absolute negation or absolute non-existence (atyantabhava):''' The absolute non-existence in past, present, and future is atyantabhava. [SAT-A.275]<ref name=NAMSTEP/> It ascertains or reflects counter correlative delimited by relation or connection. It is eternal [Tk.S.47]<ref name=Tarka/>. E.g. Vision (rupa) never exist in [[vayu mahabhuta]]. As rupa is the quality of [[agni mahabhuta]], not of vayu. This shows the absolute negation.

'''3. Absolute negation or absolute non-existence (atyantabhava):''' The absolute non-existence in past, present, and future is atyantabhava. [SAT-A.275]<ref name=NAMSTEP/> It ascertains or reflects counter correlative delimited by relation or connection. It is eternal [Tk.S.47]<ref name=Tarka/>. e.g. Vision (rupa) never exist in [[vayu mahabhuta]]. As rupa is the quality of [[agni mahabhuta]], not of vayu. This shows the absolute negation.

'''4. Reciprocal or mutual negation (anyonyabhava):''' The non-existence of a substance in another substance is anyonyabhava.(SAT-A.276)<ref name=NAMSTEP/> It differentiates absolute non-existence from reciprocal non-existence. The relation of identity characterizes it. It has its counter entity characterized by the relation of the identity. Like atyantabhava, it also has no beginning and no end. e.g., the pot cannot be cloth. Every individual has a unique identity, and he cannot be another person.[Tk.S.47]<ref name=Tarka/>

'''4. Reciprocal or mutual negation (anyonyabhava):''' The non-existence of a substance in another substance is anyonyabhava.[SAT-A.276]<ref name=NAMSTEP/> It differentiates absolute non-existence from reciprocal non-existence. The relation of identity characterizes it. It has its counter entity characterized by the relation of the identity. Like atyantabhava, it also has no beginning and no end. e.g., the pot cannot be cloth. Every individual has a unique identity, and he cannot be another person.[Tk.S.47]<ref name=Tarka/>

==Ayurveda perspectives==

==Ayurveda perspectives==