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When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside.  What is presumed is said to be a distinct source of knowledge.

When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside.  What is presumed is said to be a distinct source of knowledge.

==Anupalabdhi Pramana==

==Anupalabdhi Pramana==

According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />  

According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />

 

 

 

 

 

 

 

 

The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi. Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by the Bhattas and their close followers the Vedantins.  

The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi. Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by the Bhattas and their close followers the Vedantins.