Changes

==== Kumarila Bhatta Mimamsa ====

==== Kumarila Bhatta Mimamsa ====

Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<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><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.   

Kumarila in his Slokavartika defined Abhava Pramana and lays down his arguments about the 4 types of Abhava as given below <blockquote>प्रमाणपञ्चकं यत्र वस्तुरूपे न जायते। वस्तुसत्तावबोधार्थं तत्राभावप्रमाणता।।1।। वस्त्त्वसङ्करसिद्धिश्च तत्प्रामाण्यसमाश्रया। (Sloka. Vart. Abhava. 1-2)<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><ref>Pt. Rama Sastri Tailanga (1808) ''[https://archive.org/details/in.ernet.dli.2015.273885/page/n483 The Mimamsa Sloka Vartika of Kumarila Bhatta with the Commentary of Parthasarathi Mishra.]'' Benares : Chowkhamba Sanskrit Book Depot </ref></blockquote><blockquote>pramāṇapañcakaṁ yatra vasturūpe na jāyate। vastusattāvabodhārthaṁ tatrābhāvapramāṇatā।।1।। vasttvasaṅkarasiddhiśca tatprāmāṇyasamāśrayā। </blockquote>Summary : In the case where the aforesaid five means of knowledge (Pratyaksha, Anumana, etc) do not aid in the comprehension of the existence of object in particular, we have Negation as the sole means of cognition. The ascertainment of the non-contact (non-existence) of an object depends upon the validity of this (negation) as the means of cognition.<ref name=":7">Mm. Pt. Ganganatha Jha. (Second Edition 1983) [https://archive.org/details/slokavartika015341mbp/page/n314 Slokavartika. Translated from the original sanskrit with extracts from the commentaries "Kasika" of Sucharita Mishra and "Nyayaratnakara" of Parthasarathi Mishra.] Delhi : Sri Satguru Publications</ref>  

==== Kinds of Abhava ====

==== Kinds of Abhava ====

===== Pragabhava (प्रागभावः) =====

===== Pragabhava (प्रागभावः) =====

The non-existence of curd in milk is called Pragabhava or Prior Negation.<blockquote>क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।। kṣīre dadhyādi yannāsti prāgabhāvassa ucyate।।2।।(Sloka. Vart. Abhava. 2)</blockquote>

The non-existence of curd in milk is called Pragabhava or Prior Negation.<ref name=":7" /><blockquote>क्षीरे दध्यादि यन्नास्ति प्रागभावस्स उच्यते।।2।। kṣīre dadhyādi yannāsti prāgabhāvassa ucyate।।2।।(Sloka. Vart. Abhava. 2)</blockquote>

===== Pradhavamsabhava (प्रध्वंसाभावः) =====

===== Pradhavamsabhava (प्रध्वंसाभावः) =====