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CHAPTER I
52
Gautama in Nyāya-sūtra (II. 2, 8) and Kaņāda in Vaiseșika-sūtra (IX. 1) have accepted abhāva as a separate padārtha from bhāva.
Haribhadra Sūri in his Saddarśana-samuchchaya has written that the view of Jaimini, the propounder of Pūrvamimāṁsā philosophy is that abhāva is a pramāṇa to establish the existence of a thing where the five other pramāṇas fail to establish it. The five other pramāņas are pratyakşa, anumāna, upamāna, sabda and arthāpatti.
The Sānkhya philosophy does not accept that abhāva is a separate padārtha. The Sāňkhya "believes in real matter and an infinite plurality of individual souls which are not emanations of a single world-soul. The Sānkhya adopts the view that the cause and the effect are the undeveloped and developed states of one and the same substance. Development is the coming to light of what is latent or hidden even as destruction is disappearance into the original cause. There is no such thing as utter annihilation. Applying this principle, the ultimate basis of the empirical universe is said to be Prakrti (nature). The world is the transformation of Prakrti (nature) which cannot be equated with any one of the stages of its evolution....
The first product of the evolution of Prakrti (nature) is mahat, the great, or Buddhi (intelligence). Self-sense (Aharkāra) on the principle of individuation, arises next. From this, in its sattva aspect, arises the manas (internal organ), the five organs of perception and the five of action. From the same in the tamas aspect, the five fine elements (tanmātrās) arise. The rajas element helps both.
संसर्गाभावः प्रध्वंसः। स चेह कपाले घटो ध्वस्त इति प्रत्ययप्रसिद्धः। त्रैकालिकः संसर्गाभावोऽत्यन्तभावः । स चेह भूतले घटो नास्तीत्यादिप्रत्ययसिद्धः। एवमन्येषामकान्तर्भावः ।
यथान्धकारस्यालोकाभावे यत्रालोको-नास्ति तत्रैवान्धकारव्यवहारात्।” Tarka-kaumudi. 1. "447994 500 Ft degea 7 oridi
TUTTGCTETTE ETYATTATI!” Saddarśana-samuchchaya, 76.
