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|title=Abhava

|title=Abhava

|titlemode=append

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|keywords=Abhava in ayurveda,Abhava meaning,Abhava,Charak Samhita, Indian System of medicine, Ayurveda

|keywords=Abhava in ayurveda,Abhava meaning,Abhava,Charak Samhita, Indian System of medicine, Ayurveda, padartha, non existence in ayurveda, Charaka samhita, new carak samhita, caraka samhita, alternative medicine, complementary medicine.

|description=Abhava means non-existence.

|description=Abhava means non-existence.

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

|image=http://www.carakasamhitaonline.com/resources/assets/ogimgs.jpg

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The Sanskrit term ‘abhava’ means non-existence. It is one of the seven fundamental entities ([[padartha]]) as per darshana philosophy. A two-fold classification of tattvas viz. existent (sat) and non-existent (asat) is described in [[Ayurveda]]. Abhava is categorized under non-existents. [Cha.Sa.[[Sutra Sthana]] 11/17] The non-existence is also essential. This article describes the importance of non-existing entities in the process of knowledge.

The Sanskrit term ‘abhava’ means non-existence. It is one of the seven fundamental entities ([[padartha]]) as per darshana philosophy. A two-fold classification of tattvas viz. existent (sat) and non-existent (asat) is described in [[Ayurveda]]. Abhava is categorized under non-existents. [Cha.Sa.[[Sutra Sthana]] 11/17] The non-existence is also essential. This article describes the importance of non-existing entities in the process of knowledge.

|label5 = Affiliations

|label5 = Affiliations

|data5 = ¹ Department of Kriya Sharira,  A.I.I.A. , New Delhi, India,

|data5 = ¹ Department of Kriya Sharira,  A.I.I.A. , New Delhi, India

² Department of Samhita Siddhanta, C.B.P.A.C.S., New Delhi, India, 

³ Rheumatologist, Orlando, Florida, U.S.A., 

² Department of Samhita Siddhanta, C.B.P.A.C.S., New Delhi, India

³ Rheumatologist, Orlando, Florida, U.S.A.

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India

⁴ Department of Kayachikitsa, G.J.Patel Institute of Ayurvedic Studies and Research, New Vallabhvidya Nagar, Anand, Gujarat, India

|label6 = Correspondence email

|label6 = Correspondence email

|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com  

|data6 = meera.samhita@aiia.gov.in, carakasamhita@gmail.com  

==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.[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. [Sarvadarshanasangraha 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. [Sarvadarshanasangraha 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.

*The cognition of bhava padartha occurs independently. The cognition of a pot (ghata) is naturally through the existence of pot. The knowledge of non-existence of pot also depends on pot. The knowledge of pot exists initially; its non-existence will essentially depend on this initial knowledge.  

*The cognition of bhava padartha occurs independently. The cognition of a pot (ghata) is naturally through the existence of pot. The knowledge of non-existence of pot also depends on pot. The knowledge of pot exists initially; its non-existence will essentially depend on this initial knowledge.  

'''Acceptance of abhava as [[padartha]]'''

===Acceptance of abhava as [[padartha]]===

Following texts accepted and included abhava as [[padartha]].  

Following texts accepted and included abhava as [[padartha]].  

*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'''

===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]].

==Current researches==

==Current researches==

'''Existence and Non-Existence in the Philosophy of Martin Heidegger'''

===Existence and Non-Existence in the Philosophy of Martin Heidegger===

   

   

Hiba Abdulelah Younus attempts to shed light on the basic point of Martin Heidegger's philosophy, which is founded on two central ideas: existence (human life) and non-existence (death). The meaning of nothingness (death) was disclosed by philosophy in light of a person's yearning for continuation in life and the fear of death, which is a clear indication that existence does not make sense. Still, the person's presence in this world is what gives life its meaning and rationality.<ref>Abdulah Younus, Hiba.  Existence and Non-Existence in the Philosophy of Martin Heidegger.2020.</ref>

Hiba Abdulelah Younus attempts to shed light on the basic point of Martin Heidegger's philosophy, which is founded on two central ideas: existence (human life) and non-existence (death). The meaning of nothingness (death) was disclosed by philosophy in light of a person's yearning for continuation in life and the fear of death, which is a clear indication that existence does not make sense. Still, the person's presence in this world is what gives life its meaning and rationality.<ref>Abdulah Younus, Hiba.  Existence and Non-Existence in the Philosophy of Martin Heidegger.2020.</ref>

'''Heisenberg's uncertainty principle'''

===Heisenberg's uncertainty principle===

This concept states that if an electron stays within the nucleus, it can stay anywhere within the nucleus and has a particular kinetic energy. Still, the electron's maximum emitted kinetic energy is less than what is necessary. As a result, the expelled electron was not present inside the nucleus before emission. The concept of abhava, or non-existence before manifestation, is implicitly accepted by this concept.<ref>Available from https://history.aip.org/exhibits/heisenberg/implications.html (accessed on 17.03.2022, 2.34PM)</ref>, <ref>Busch P, Heinonen T, Lahti P. Heisenberg's uncertainty principle. Physics Reports. 2007 Nov 1;452(6):155-76.</ref>

This concept states that if an electron stays within the nucleus, it can stay anywhere within the nucleus and has a particular kinetic energy. Still, the electron's maximum emitted kinetic energy is less than what is necessary. As a result, the expelled electron was not present inside the nucleus before emission. The concept of abhava, or non-existence before manifestation, is implicitly accepted by this concept.<ref>Available from https://history.aip.org/exhibits/heisenberg/implications.html (accessed on 17.03.2022, 2.34PM)</ref>, <ref>Busch P, Heinonen T, Lahti P. Heisenberg's uncertainty principle. Physics Reports. 2007 Nov 1;452(6):155-76.</ref>