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→Reasons for acceptance of abhava as a padartha or a distinct category
*Saptapadarthi also considered abhava as padartha.<ref name=Siva/>
*Saptapadarthi also considered abhava as padartha.<ref name=Siva/>
'''Reasons for acceptance of abhava as a [[padartha]] or a distinct category'''
A [[padartha]] is characterized by existence (astittva), knowability (jneyatva), and nomenclature (abhidheyatva).[Prashastapada] The first requirement of [[padartha]] is that it must be factual or real and not fictional or virtual. Every natural thing has its existence (astittva) which is something unique and prevents from being confused with one another. The second requirement is that it should be known. Anything that is unknowable cannot be regarded as a [[padartha]]. Lastly, every [[padartha]] must be expressible in language, verbal expression is nothing but thought externalized. The concept of ‘abhava’ indirectly fulfills all the three basic requirements of a [[padartha]]. Therefore, abhava is considered a [[padartha]].
A [[padartha]] is characterized by existence (astittva), knowability (jneyatva), and nomenclature (abhidheyatva).[Prashastapada] The first requirement of [[padartha]] is that it must be factual or real and not fictional or virtual. Every natural thing has its existence (astittva) which is something unique and prevents from being confused with one another. The second requirement is that it should be known. Anything that is unknowable cannot be regarded as a [[padartha]]. Lastly, every [[padartha]] must be expressible in language, verbal expression is nothing but thought externalized. The concept of ‘abhava’ indirectly fulfills all the three basic requirements of a [[padartha]]. Therefore, abhava is considered a [[padartha]].