[INDOLOGY] Attantya Abhava

[Dean Michael Anderson]

Dear Nagaraj and others,
Could you please point me to a textual reference for these terms? प्रागभाव, प्रध्वंसाभाव, अत्यंताभाव and  अन्योन्याभाव ?

I have also heard of them as delineations of the yogic experience of samadhi and I've always meant to try and track them down.
Best,
DeanDr Dean AndersonEast West Cultural InstitutePondicherry, India and Austin, Texas


      From: Nagaraj Paturi <nagarajpaturi at gmail.com>
 To: alakendu das <mailmealakendudas at rediffmail.com> 
Cc: Indology <indology at list.indology.info>
 Sent: Wednesday, January 4, 2017 1:00 PM
 Subject: Re: [INDOLOGY] Attantya Abhava
  
If you look at प्रागभाव, प्रध्वंसाभाव, अत्यंताभाव and  अन्योन्याभाव , the other three relative , prior (pre-effect /pre-birth) absence, later (post-destruction) absence, mutual  absence (absence of one in relation (such as location) to the other). Hence अत्यंताभाव should be absolute absence. rūpaṃ is form not colour. 




On Wed, Jan 4, 2017 at 12:24 PM, alakendu das <mailmealakendudas at rediffmail.com> wrote:


 Dr.Williams,

 Thank you for your explanation. I,too, am aware of the fact that colour of 
Wind is a befitting example of Attyanta Abhava. 

 However, in course of my Vedanta Philosophy 
studies ,I got stuck over a particular issue. Does the statement' The pot does not exist in this 
plane'(BHUTALE GHATA NASTI") can be taken as an example of AttantyaAbvhava? I am a bit sceptical 
on this issue. AttantyaAbhava means something which has a constant multidimensional absence ( 
Trikaala Badhita). The absence of Pot in This plane may not necessarily mean it's absence in 
other planes too. 
 In spite of this, can it be taken as an example of AttyantaAbhava.?

 ALAKENDU DAS
 

_


-- 
Nagaraj Paturi Hyderabad, Telangana, INDIA. Former Senior Professor of Cultural Studies FLAME School of Communication and FLAME School of  Liberal Education, (Pune, Maharashtra, INDIA )  --Generally vandhyāsūtas and śaśṛṅgas are examples of what the 
Nyāya-Vaiśeṣika philosophers refer to as "aprasiddha" terms, i.e. terms 
that have no established object-correlate in the real world. In 
Navya-Nyāya texts, the term atyanta(abhāva) is used to describe the 
temporal extension of an absence but not its spatial extension (i.e. the 
extent of its occurrence in real-world objects), hence Ingalls and 
others translate it as "constant absence". In theory, anything (apart 
from kevalānvayin properties and perhaps other special types of 
properties or entities) could be the counterpositive of a constant 
absence at least in a particular location or set of locations. The 
Nyāyakośa defines it as : yad vastu yatra na kadāpi bhaviṣyati na ca 
kadācid bhūtaṃ tasya vastunas tatrātyantābhāvo mantavyaḥ | yathā vāyau 
rūpaṃ nāstīti pratītisākṣiko 'bhāvaḥ |

So an example could be the constant absence of colour in the wind.

Best regards,

Michael Williams

Am 03.01.2017 07:27, schrieb alakendu das:
> To ALL,
> 
> A very very happy new year to All.
> 
> In the Vaishisheka parlance, Abhava ( i.e.negation) has been
> classified as- Prag-Abhav,
> Dhangsh-Abhava and Attyanta-Abhava.
> 
> Can anybody suggest an example of Attyanta Abhava.?
> 
> ALAKENDU DAS.--i believe that the standard example of the barren woman's son - bandhyaputra - counts as atyantābhava.

and, yes, happy new year to all!

Matthew Kapstein
Directeur d'études,
Ecole Pratique des Hautes Etudes

Numata Visiting Professor of Buddhist Studies,
The University of Chicago
   


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