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,

Dean

Dr Dean Anderson

East West Cultural Institute

Pondicherry, India and Austin, Texas

From: Nagaraj Paturi <nagarajpaturi@gmail.com>
To: alakendu das <mailmealakendudas@rediffmail.com>
Cc: Indology <indology@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@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