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→समवायः ॥ Samavaya - Inherence
* इहेदमिति यतः कार्यकारणयोः स समवायः । वैशेषिक-७,२.२६ । ihēdamiti yataḥ kāryakāraṇayōḥ sa samavāyaḥ | vaiśēṣika-7,2.26 |<ref name=":5" />
* इहेदमिति यतः कार्यकारणयोः स समवायः । वैशेषिक-७,२.२६ । ihēdamiti yataḥ kāryakāraṇayōḥ sa samavāyaḥ | vaiśēṣika-7,2.26 |<ref name=":5" />
* Maharshi Kanada defined inherence as the relationship between the cause and its effects whereby the one is cognized as residing in the other. Thus when the relation is withdrawn, both the things cease to exist.
* Maharshi Kanada defined inherence as the relationship between the cause and its effects whereby the one is cognized as residing in the other. Thus when the relation is withdrawn, both the things cease to exist.
* Samāvāya or inherence is a key concept of Maharshi Kanada which etymologically means an 'intimate union' between two things which are rendered inseparable so that they cannot be separated without themselves being destroyed.
* The relation which binds a substance and its qualities, a whole and its parts, motion, and the object in motion, individual and universe, cause and effect, is that of Samāvāya or inherence. Inherence is distinguished from conjunction that the two things conjoined can be separated apart.
* Inherence is found to exist in five places:- Quality inherent in substance Movement inherent in substance Universal or class inherent in the individuals of substance, quality or movement Particularity inherent in eternal substances. Avayavin (whole) inherent in parts
* Like generality and uniqueness, inherence is also the product of intellect (buddhi-apeksam)
The above six categories are included under Bhava Padarthas and they are positive. Abhāva (non-existence) or negation was added later as a seventh Padartha. Maharshi Kanada mentions the concept but does not define it as a separate category.
The above six categories are included under Bhava Padarthas and they are positive. Abhāva (non-existence) or negation was added later as a seventh Padartha. Maharshi Kanada mentions the concept but does not define it as a separate category.
=== अभावः ॥ Abhava - Negation ===
=== अभावः ॥ Abhava - Negation ===
According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.
The Vaisesika believes that that object exists independently and knowledge about the object is not the object itself, it is different from the object known. Similarly, knowledge of negation points to an object which is negated, and is different from that object. For example, non-existence of a jar before its creation or after its destruction is reality and that reality is abhava. Like other realities, the negative reality abhava is also produces knowledge. According to Navya Nyaya siddhanta, Abhava is classified as Abhava Padartha and is of 4 kinds.
# Pragabhava - Prior Non-existence, i.e., absence before something comes into existence
# Pragabhava - Prior Non-existence, i.e., absence before something comes into existence