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==== Shabara Bhashya ====

==== Shabara Bhashya ====

In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the above Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref>Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>

In Shabara Bhashya which is the authoritative commentary for Purva Mimamsa sutras, Arthapatti for the above Mimamsa sutra is elaborated as follows<blockquote>अर्थापत्तिरपि - दृष्टः, श्रुतो वार्थोऽन्यथा नोपपद्यते इत्यर्थकल्पना। यथा, जीवति देवदत्ते गृहाभावदर्शनेन बहिर्भावस्यादृष्टस्य कल्पना।।</blockquote><blockquote>arthāpattirapi - dr̥ṣṭaḥ, śruto vārtho'nyathā nopapadyate ityarthakalpanā। yathā, jīvati devadatte gr̥hābhāvadarśanena bahirbhāvasyādr̥ṣṭasya kalpanā।।</blockquote>Arthapatti, "Presumption", as a Pramana also consists in the presuming of something not seen, on the ground that a fact already perceived or heard would not be possible without that presumption; for instance Devadatta who is not in the house, and this non-existence in the house leads to the presumption that he is somewhere outside the house (as without this, the aforesaid fact of his being alive and not in the house could not be explained).<ref name=":8">Mm. Pt. Ganganatha Jha (1933) ''[https://archive.org/details/ShabaraBhasyaTrByGanganathJha/page/n29 Shabara Bhasya, Translated into English. Volume 1 (Adhyayas 1 to 3).]'' Baroda : Oriental Institute </ref>

==== Prabhakara Mimamsa ====

==== Prabhakara Mimamsa ====

Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>

Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa, composed by Shalikanatha Mishra defines Arthaapatti as follows  <blockquote>अर्थापत्तिलक्षणम्। विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना।। 1 ।। इति। arthāpattilakṣaṇam। vinā kalpanayā'rthena dr̥ṣṭenā'nupapannatām। nayatā'dr̥ṣṭamarthaṁ yā sā'rthāpattistu kalpanā।। 1 ।। iti। (Prak. Panc. Arthapatti Paricheda)<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote><blockquote>दृष्टेनाऽर्थेनाऽदृष्टस्याऽर्थस्याऽर्थान्तरकल्पनायामसत्यामनुपपत्तिमापादयता याऽर्थान्तरकल्पना, साऽर्थापत्ति:। यथा - जीवतो देवदत्तस्य गृहाभावदर्शनेन बहिर्भावस्याऽदृष्टस्य कल्पना।  </blockquote><blockquote>dr̥ṣṭenā'rthenā'dr̥ṣṭasyā'rthasyā'rthāntarakalpanāyāmasatyāmanupapattimāpādayatā yā'rthāntarakalpanā, sā'rthāpatti:। yathā - jīvato devadattasya gr̥hābhāvadarśanena bahirbhāvasyā'dr̥ṣṭasya kalpanā।</blockquote>According to Mm. Pt. Ganganatha Jha the above sloka and bhashya are summarized as :<blockquote>''"In a case where the well-ascertained perception of a thing or things (artha) cannot be explained or reconciled without the presumption of another thing or things, then it is this presumption that constitutes Arthapatti. For instance, when we know that Devadatta is alive and perceive that he is not in the house, these two things - being alive and non-existence in the house cannot be reconciled unless we presume his existence somewhere outside the house; and the presumption of this external existence is what is called Arthapatti"'' (Page 70 of Reference <ref name=":2" />)</blockquote>

The concept of Abhava (अभावः । 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 (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). 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 (अभावः । 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 (असत्), alika (अलीकः), nirupakhya (निरूपाख्या) etc, while the way of knowing it is expressed as Anupalabdhi (अनुपलब्दिः). 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 Padartha (पदार्थः) 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" />  

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 Padartha (पदार्थः) 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" />

Shabara Bhashya for the Mimamsa Sutra 1.1.5 explains about Abhava  <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। abhāvo'pi pramāṇabhāvo nāstītyasyārthasyāsannikr̥ṣṭasyeti। </blockquote>

==== Shabara Bhashya ====

As given previously the Mimamsa Sutra 1.1.5 explains about Abhava or Negation also. The Shabara Bhashya is given below. <blockquote>अभावोऽपि प्रमाणभावो नास्तीत्यस्यार्थस्यासन्निकृष्टस्येति। abhāvo'pi pramāṇabhāvo nāstītyasyārthasyāsannikr̥ṣṭasyeti। </blockquote>Abhava, Negation or non-apprehension stands for the non-existence of the (five) means of cognition and it is what brings about the cognition that "it does not exist" in regard to things not in contact with the senses.<ref name=":8" />

==== 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.<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>   

Kumarila in his Slokavartika, based on the above sutra and bhashya 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 ====