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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]].

In the absence of abhava, all the entities in this universe will be eternal. Destruction of things will not be possible. Vaisheshika philosophy accepts causative elements (kaarana dravya) and acting elements (kaarya dravya). The acting elements (kaarya dravya) have the characteristic feature of getting destroyed. In the absence of abhava, it is difficult to explain the state of transformation and the state of transient existence (anityata). NavyaNaiyayik has used the principle of Abhava, to explain ultimate liberation (Moksha), the absolute abolition of pain.<ref name=SSC/>

In the absence of abhava, all the entities in this universe will be eternal. Destruction of things will not be possible. Vaisheshika philosophy accepts causative elements (kaarana dravya) and acting elements (kaarya dravya). The acting elements (kaarya dravya) have the characteristic feature of getting destroyed. In the absence of abhava, it is difficult to explain the state of transformation and the state of transient existence (anityata). Navyanaiyayik has used the principle of Abhava, to explain ultimate liberation (moksha), the absolute abolition of pain.<ref name=SSC/>

==Types of abhava==

==Types of abhava==