Volume II,Issue IV, March 2026
Volume-II, Issue-IV, March, 2026 |
Received: 20.03.2026 | Accepted: 27.03.2026 | ||
Published Online: 31.03.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.issue.04W. | |||
অভাব পদার্থ সম্বন্ধে ন্যায়-বৈশেষিক ও মীমাংসকদের অভিমত: একটি
তুলনামূলক আলোচনা
টিংকু মণ্ডল, স্বাধীন
গবেষক, বীরভূম, পশ্চিমবঙ্গ, ভারত |
Tinku Mondal, Independent Research Scholar, Birbhum, West Bengal, India | ||
ABSTRACT | ||
In this paper, I
have tried to explain abhāva in the context of Nyāya–Vaiśeṣika philosophy and
Mīmāṁsā philosophy. In Indian philosophy, abhāva is considered a padārtha.
However, some schools of Indian philosophy accept abhāva as a padārtha, while
others do not. The absence of something is called abhāva. The knowledge
expressed in the statement “there is no pot” is the knowledge of abhāva. The
Nyāya–Vaiśeṣika school accepts abhāva as a distinct entity. According to them,
abhāva is also a padārtha, like dravya, guṇa, karma, sāmānya, samavāya, and
viśeṣa, since non-existence can be the object of our knowledge.
According to
Nyāya, abhāva is known through perception. On the other hand, the Prābhākara
school does not accept abhāva as an independent padārtha, whereas the Bhāṭṭa
school accepts it as an independent padārtha. According to the Bhāṭṭa view,
abhāva is known through anupalabdhi pramāṇa.
In this paper, I
examine which view of abhāva is more acceptable through a comparative study of
Nyāya–Vaiśeṣika philosophy and Mīmāṁsā philosophy. | ||
Keyword:
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