Changes

अभाव is accepted by Naiyāyikas as a separate पदार्थ 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" />

अभाव is accepted by Naiyāyikas as a separate पदार्थ 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" />

In निरालम्बनवाद (श्लो^० १०७-११३) of श्लोकवार्त्तिक Kumārila clearly states that अलातचक्र etc. is बौद्धार्थ –<ref name=":1" /><blockquote>स्वप्नादिप्रत्यये बाह्यं सर्वथा न हि नेष्यते ॥ १०७ ॥</blockquote><blockquote>सर्वत्रालम्बनं बाह्यं देशकालान्यथात्मकम् । जन्मन्येकत्र भिन्ने वा तथा कालान्तरेऽपि वा ॥ १०८ ॥</blockquote><blockquote>तद्देशो वान्यदेशो वा स्वप्नज्ञानस्य गोचरः । अलातचक्रेऽलातं स्याच्छीघ्रभ्रमणसंस्कृतम् ॥ १०९ ॥</blockquote><blockquote>गन्धर्वनगरेऽभ्राणि पूर्वदृष्टं गृहादि च । पूर्वानुभूततोयं च रश्मितप्तोषरं तथा ॥ ११० ॥</blockquote><blockquote>मृगतोयस्य विज्ञाने कारणत्वेन कल्प्यते । द्रव्यान्तरे विषाणं च शशस्यत्मा च कारणम् ॥ १११ ॥</blockquote><blockquote>शशशृङ्गधियो मौण्ड्यं निषेधे शिरसोऽस्य च । वस्त्वन्तरैरसंसृष्टः पदार्थः शून्यताधियः ॥ ११२ ॥</blockquote><blockquote>कारणत्वं पदार्थानामसद्वाक्यार्थकल्पने । अत्यन्ताननुभूतोऽपि बुद्ध्या योऽर्थः प्रकल्प्यते ॥ ११३ ॥</blockquote>[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 Slokavartika in Wikisource]

यत्राबावस्य लिङ्गत्वं न चासावानुमानिकः।

Patañjali says सतो बुद्धिविषयान् प्रकाशयन्ति (they express things that are there in the mind) which clearly supports ‘बौद्धार्थ’. ‘बुद्धौ कृत्वा सर्वाश्चेष्टाः कर्ता धीरस्तन्वन्नीतिः’ (the scholar, who has got an intellect that spreads, would imagine all the process, i.e. related to prior and latter, the relation etc. in the intellect) etc. is the statement of Patañjali which also establishes the सिद्धान्त of बौद्धार्थ. Words like शशशृङ्गम्, गगनकुसुमम् etc. express things that are बौद्ध (imaginary) rather than real.

प्रमाणान्तरगम्यत्वात् तत्र दोषो न जायते।।168।। (Bhaga 3 168<ref name=":3">Slokavartika [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 Tritiyabhaga]</ref>)

Patañjali advocates a third category, i.e., other than प्रमा and भ्रम, called विकल्प. प्रमा is यथार्थज्ञान (authoritative cognition) achieved through ''Pramāṇas'' whereas भ्रम or विपर्यय is the usage (and the connected cognition) that is borne from the usage and the cognition that follows but without the existence of the thing in question – शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः (यौ^० सू^० १-९) is the ''sūtra'' of Patañjali. शशशृङ्गम् etc. are examples. Such a cognition is possible when there is बौद्धार्थ. There is no बाह्यार्थ (outside / real thing) but due to the capacity of ''Śabda'' the cognition is generated. The same is expressed by Kumārila in श्लोकवार्त्तिकम् (चोदनासूत्रम् – ६) 

नन्वियमनवस्था मेघाभावेन वृष्ठ्यभावानुमाने भवतोऽपि समानैव, अभावस्यानुपलब्धिलिङ्गत्वात्। सातीयलिङ्गान्तरापेक्षायामनवस्थापद्यते। अत आह--- यत्रेति। यत्र हि वृष्ट्यभावे मेघाभावो लिङ्गं नासावनुमेयः, अभावाख्यप्रमाणान्तरगम्यत्वात्।अतो नात्र तुल्यजातीयापेक्षानिबन्धनोऽनवस्थादोषो जायत इति।।168।। (Kasika of Slokavartika<ref name=":3" />)

 

अत्यन्तासत्यपि ज्ञानमर्थे शब्दः करोति हि। (even if the real thing is absolutely absent ''Śabda'' generates the cognition). Hence अत्यन्तासत् means अत्यन्ताभाव।

The concept of Abhava (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, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. 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 the Bhattas and their close followers the Vedantins.  

The concept of Abhava (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, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. 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 the Bhattas and their close followers the Vedantins.