Abstract

The discussion about abhava or non-existence is an important as well as an interesting issue in Indian philosophy both from the logical and epis­temological points of view. The reality of non-existence cannot be denied. According to the Nyaya-Vaisesika thinkers an absence is as much an item of reality as any presence. It is to be noted that I shall discuss the problem of non-exis­tence from epistemological point of view. My discussion will centre round the question ‘how is abhava known?’ Both the Nyaya and the Bhatta Mimamsakas admit the reality of non-existence, but differ as to how abhava on non-existence is known. According to the Naiyayikas, abhava is known by sense-perception while according to the Bhattas abhava can never be known by perception but by a distinct pramana namely anupalabdhi or non-cognition. So the bone of contention between these two schools of philosophy is about the process of knowing non-existence. Both perception and non-cognition are essential for the knowledge of abhava. According to the Naiyayikas perception is the karana or special cause and non-cognition is the karana or cause, while according to the Bhatta Mimamsakas non-cognition is the karana or special cause and perception is the karana or cause for knowing non-existence. And for me the position of the Naiyayikas is better than that of the Bhatta Mimamsakas.