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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>Kumarila Bhatta 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.  

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

 

==== 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.

 

===== Pragabhava (प्रागभावः) =====

===== Pragabhava (प्रागभावः) =====