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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.  

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 Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" /> Here Abhava <blockquote>यत्राभावस्य लिङ्गत्वं न चासावानुमानिकः। प्रमाणान्तरगम्यत्वात् तत्र दोषो न जायते।।168।। (Slok. Vart. 3.168<ref name=":3">Slokavartika of Kumarila Bhatta[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref>)</blockquote>Kasika Vrtii of Slokavartika sutra 168 is as follows<blockquote>नन्वियमनवस्था मेघाभावेन वृष्ठ्यभावानुमाने भवतोऽपि समानैव, अभावस्यानुपलब्धिलिङ्गत्वात्। सातीयलिङ्गान्तरापेक्षायामनवस्थापद्यते। अत आह--- यत्रेति। यत्र हि वृष्ट्यभावे मेघाभावो लिङ्गं नासावनुमेयः, अभावाख्यप्रमाणान्तरगम्यत्वात्।अतो नात्र तुल्यजातीयापेक्षानिबन्धनोऽनवस्थादोषो जायत इति।।168।। (Kasika of Slokavartika<ref name=":3" />)</blockquote>Mimamsa Slokavartika of Kumarila Bhatta ([https://archive.org/details/in.ernet.dli.2015.273885/page/n483 AbhavaParichedda])

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 Kumarila Bhatta and their close followers the Vedantins. अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" /> Here Abhava <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।।</blockquote><blockquote>वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाम्यसमाश्रया। क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।।</blockquote><blockquote>नास्तिता पयसो दध्नि प्रध्वंसाबाव इष्यते। गवि योऽश्वाद्यभावस्तु सोऽन्योन्याभाव उच्यते।।3।। </blockquote><blockquote>शिरसोऽवयवा निन्मा वृद्धिकाठिन्यवर्जिताः। शशश्रृङ्गादिरूपेण सोऽत्यन्ताभाव उच्यते।।4।। <ref name=":3">Slokavartika of Kumarila Bhatta[https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B2%E0%A5%8B%E0%A4%95%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%95%E0%A4%AE%E0%A5%8D (Bhaga 3)]</ref></blockquote>Mimamsa Slokavartika of Kumarila Bhatta ([https://archive.org/details/in.ernet.dli.2015.273885/page/n483 AbhavaParichedda])

In general understanding it is also the knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>  

In general understanding it is also the knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>