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<blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref></blockquote>Abhava, "negation", "non-apprehension" stands for the non-existence (non-operation) of the means of cognition and this is what brings about the cognition that "it does not exist", in regard to things not in contact with the senses.<ref name=":12" />

<blockquote>अभावोऽपि प्रमाणाभावो, नास्ति- इत्यस्यार्थस्यासन्निकृष्टस्य।। <ref name=":11">Shabara Bhasya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A5%8B%E0%A4%BD%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 1])</ref></blockquote>Abhava, "negation", "non-apprehension" stands for the non-existence (non-operation) of the means of cognition and this is what brings about the cognition that "it does not exist", in regard to things not in contact with the senses.<ref name=":12" />

Prabhakara Mimamsa while accepting the 4 Pramanas and Arthapatti does not accept the Abhava Pramana. Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi and Slokavartika explains his view of the siddhanta. Both these aspects have been discussed under the heading [[Pramana (प्रमाणम्)|Pramana]].

Prabhakara Mimamsa while accepting the 4 Pramanas and Arthapatti does not accept the Abhava Pramana. <blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara  School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smrti or memory which is the impression of past experiences. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.

 

Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi and Slokavartika explains his view of the siddhanta.

 

== Uttara Mimamsa or Vedanta ==

== Uttara Mimamsa or Vedanta ==

<blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)<blockquote>आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )</blockquote>That which is inferred (i.e. Pradhana) is also mentioned in some recensions of the texts (katha Upanishad), if it be said no. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )</blockquote>

<blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)<blockquote>आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )</blockquote>That which is inferred (i.e. Pradhana) is also mentioned in some recensions of the texts (katha Upanishad), if it be said no. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )</blockquote>