Abhava, Abhāva: 30 definitions
Abhava means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Alternative spellings of this word include Abhav.
Purana and Itihasa (epic history)
Abhāva (अभाव).—The son of Unnetā, who was the son of Nikhāta, according to the Varāhapurāṇa chapter 74. Nikhāta was the son of Pratihartā, whose ancestral lineage can be traced to Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being. Abhāva had a son named Udgātā.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Vyakarana (Sanskrit grammar)
Abhāva (अभाव).—Absence.Source: Wikisource: A dictionary of Sanskrit grammar
Abhāva (अभाव).—Absence; absence of any following letter which is technically called avasāna. cf. विरामोऽवसानम् । वर्णानामभावोऽवसानसंज्ञः स्यात् (virāmo'vasānam | varṇānāmabhāvo'vasānasaṃjñaḥ syāt) S. K. on P. I.4.110.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Nyaya (school of philosophy)
Abhāva (अभाव, “non-existence”).—The Nyāya-Vaiśeṣikas accept abhāva (non-existence or negaton) as a separate category. This category is a negative one is opposed to other six categories which are positive categories. The theory of the reality of abhāva is related to the Nyāya-Vaiśeṣika theory of causation which is known as asatkāryavāda. According to Nyāya-Vaiśeṣikas, abhāva has a existence. According to asatkāryavāda effect is not existent in the cause before its production. A jar is nonexistent on the ground before its production or after its destruction. Before the production and after the destruction abhāva exists. Abhāva is not like sky flower. It has a negative reality.
According to the Nyāya-Vaiśeṣika, abhāva or no-existence is real category. Jayanta Bhaṭṭa maintains that non-existence is also capable of producing knowledge. It is not devoid of all capabilities. It is the object of knowledge in the form of ‘it is not’ (nāsti). The Nyāya-Vaiśeṣikas also hold that abhāva is not without any essence. It is determined by its pratiyogī (countercorrelate). In case of negation, there is an object whose non-existence is experienced and there is a locus and which this non-existence is based. The object of non-existence is called its pratiyogī and the locus is called anuyogī.
According to Annaṃbhaṭṭa abhāva has four kinds, viz.,
- prāgabhāva (antecedent non-existence),
- pradhvaṃsābhāva (destructive non-existence),
- atyantābhāva (absolute non-existence),
- anyonyābhāva (mutual non-existence).
Śivāditya also accepts four varieties of abhāva. Viśvanātha has divided abhāva into two types—saṃsargābhāva and anyonyābhāva.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Vaisheshika (school of philosophy)
Abhāva (अभाव).—According to Kaṇāda, all objects of knowledge come under six categories. These are: dravya, guṇa, karma, sāmānya, viśeṣa and samavāya. So, Kaṇāda does not accept the abhāva as a separate category. Because if the knowledge of abhāva depends on bhāva-padārtha. So, abhāva is not mentioned as a separate category. Praśastapāda, also accepts the six categories which are dravya, guṇa, etc. He states that mokṣa (liberation) depends upon the right knowledge of these six categories.
Vaisheshika (वैशेषिक, vaiśeṣika) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Shaktism (Shakta philosophy)
Abhāva (अभाव) refers to the “absence of phenomenal existence”, according to the Manthānabhairavatantra, a vast sprawling work that belongs to a corpus of Tantric texts concerned with the worship of the goddess Kubjikā.—Accordingly, “[...] The groups of six [i.e., ṣaṭka/ṣaṭprakārā], deployed and worshipped in the six corners of the hexagon in the core of the maṇḍala, are primary emanations of the goddess who ‘spreads herself out’ (vikāsikā, vikāsinī) from the centre of the Triangle. There, in the dimensionless point (bindu) in the centre, she abides formless (nirākārā) and undifferentiated (niṣkalā) as the genderless absolute (napuṃsakā) both as and within the transcendent which, as the very absence of phenomenal existence (abhāva), is void (śūnya) like space (ākāśa) or the sky (kha). [...]”.
Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)
Abhāva (अभाव) refers to the “destruction (of the past and future karma)”, according to the Svacchandatantra verse 4.141-145.—Accordingly, “Next, he should then bring about destruction [i.e., abhāva] of the past and future karma for the liberation-seeker, because of his indifference [to the world]. He should not purify the one [part of karma] that is the prārabdha [karma], [which fuels his present existence]. But for the Sādhaka, he should purify [only] one [part of the] past karma for the purpose of power, and having manifested the past and future karma together, he should initiate [the candidate]. This is the śivadharmiṇī-dīkṣā. [...]”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Yoga (school of philosophy)
Abhāva (अभाव) refers to “that which is free of all states”, according to the Sarvajñānottara verse 20.34-39.—Accordingly, while discussing the culmination of detachment (for the process of attaining the no-mind state): “[...] Having established his state in that which is free of all states (abhāva), he makes his state supportless. Having made the mind no-mind, he thinks of nothing whatsoever. He should meditate on the self [as] neither conceivable nor inconceivable and [as] both. He knows the self to be free from all partialities. [...]”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
General definition (in Hinduism)
Abhāva (अभाव) means “non-existence”. Some scholars consider anupalabdi to be same as abhāva, while others consider anupalabdi and abhāva as different. Abhāva-pramāṇa has been discussed in ancient Hindu texts in the context of padārtha (पदार्थ, referent of a term). Abhava is then explained as “referents of negative expression” in contrast to “referents of positive expression” in padārtha. An absence, state the ancient scholars, is also “existent, knowable and nameable”, giving the example of negative numbers, silence as a form of testimony, asatkaryavada theory of causation, and analysis of deficit as real and valuable.
Abhava was further refined in four types, by the schools of Hinduism that accepted it as a useful method of epistemology:
- dhvamsa (termination of what existed),
- atyanta-abhava (impossibility, absolute non-existence, contradiction),
- anyonya-abhava (mutual negation, reciprocal absence)
- and pragavasa (prior, antecedent non-existence).
Abhāva (अभाव) refers to “(imaginations of) non-existence” and represents one of the ten aspects of distracting false imagination (daśa-vikṣepa-vikalpa), according to Khewang Yeshe Gyatso, Exegetical Memorandum chapter 5 (Cf. Mahāyānasūtrālaṃkārakārikā, chapter 11). These [e.g., Abhāva] are related to the imaginary nature (parikalpita). These ten are enumerated as aspects of false imagination which may be imputed in all sorts of contexts, and it is on this basis that the process of reification actually comes to partake of the imaginary nature.
Mahayana (major branch of Buddhism)
Abhāva (अभाव) refers to the “non-existence (of all living beings)”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “[...] The Bodhisattva Gaganagañja then sustained the jewel-canopy of ten thousand yojanas high over the Lord’s lion throne in the sky, joined the palms of his hands, saluted, and praised the Lord with these suitable verses: ‘[...] (13) The parts of the personality, realms and fields of perception (skandhadhātu-āyatana) are as an illusion (māyā-upama); the three worlds are as the reflection of the moon in the water (udaka-candra-upama) without change (acyuta); all living beings are non-existence (abhāva) as a dream (svapnopama). Having realized the fact that all things are like a dream by the knowledge, you teach this dharma. [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
General definition (in Buddhism)
Abhāva (अभाव) or abhāvaśūnyatā refers to “emptiness of non-existence” one of the “twenty emptinesses” (śūnyatā) as defined in the Dharma-saṃgraha (section 41). The Dharma-samgraha (Dharmasangraha) is an extensive glossary of Buddhist technical terms in Sanskrit (e.g., abhāva). The work is attributed to Nagarjuna who lived around the 2nd century A.D.Source: Shodhganga: A study of Nyāya-vaiśeṣika categories (buddhism)
Abhāva (अभाव, “non-existent”).—According to the Buddhists reality is always existence. This does not accept any negative or non-existent reality. Hence, abhāva is not reality. The Buddhists oppose the Nyāya-Vaiśeṣika concept of non-existence. They argue that nonexistence is always determined by its positive counterpart. Again the negatum is to be regarded as the adjective of the corresponding negation. Hence, the object negated is the adjective or the qualifier of the negation. But the Buddhists point out that this is not possible for a non-existent (abhāva) object to qualify another object.
General definition (in Jainism)
Abhāva (अभाव, “non-existent”).—According to some Jaina philosophers abhāva is cognized in time and space. If negation is bare non-existence then it cannot qualify space and time. On the other hand, if an object does not qualify space and time, it cannot be located on space and time. Prabhācandrasuri criticizes the view that negation has distinct reality. He holds that negation is nothing but the positive locus qualified by some unique property.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
abhāva : (m.) disappearance; absence; non-becoming.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
abhāva (अभाव).—m (S) Negation, privation, nullity, nihility, nonentity. Four kinds are enumerated: viz. pradhvaṃsābhāva Destruction; reduction into nihility; prāgabhāva Antecedent negation or non-existence; anyōnyābhāva Reciprocal negation; the not being any other thing of this thing, and the not being this thing of any other thing; atyantābhāva Simple negation; nullity or non-existence. 2 (Corr. from ābhāva S) Surmise, supposition, suspicion, belief. Ex. hā dravyavān āhē asā lōkāmmadhyēṃ a0 āhē; mājhā tyānēṃ a0 dharalā āhē.
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ābhāva (आभाव).—m S (See the popular form abhāva) Surmise or supposition.Source: DDSA: The Aryabhusan school dictionary, Marathi-English
abhāva (अभाव).—m Negation, not-existence. Want, lack, absence. Surmise, supposition, belief (corr. from ābhāva). As hā dravyavāna āhē asā lōkāmadhyēṃ abhāva āhē.
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ābhāva (आभाव).—m Negation, nihility. Surmise, supposition.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
1) Non-existence; मत्त एव भवाभवौ (matta eva bhavābhavau) Mb.
2) Absolution, final beatitude; प्राप्तुमभवमभिवाञ्छति वा (prāptumabhavamabhivāñchati vā) Kirātārjunīya 12. 3,18.27.
3) End or destruction; अद्यैव सर्वभूतानां रक्षसा- मभवाय च (adyaiva sarvabhūtānāṃ rakṣasā- mabhavāya ca) Rām.3.64.56. सुखं च दुःखं च भवाभवात्मकम् (sukhaṃ ca duḥkhaṃ ca bhavābhavātmakam) Mahābhārata (Bombay) 3. 295.1.
Derivable forms: abhavaḥ (अभवः).
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Abhāva (अभाव).—a. [na. ba.] Without love or affection. कच्चिन्नाभिहतोऽभावैः शब्दादिभिरमङ्गलैः (kaccinnābhihato'bhāvaiḥ śabdādibhiramaṅgalaiḥ) Bhāgavata 1.14.4.
-vaḥ 1 Not being or existing, non-existence; गतो भावोऽभावम् (gato bhāvo'bhāvam) Mṛcchakaṭika 1 has disappeared.
2) Absence, want, failure; सर्वेषामप्यभावे तु ब्राह्मणा रिक्थभागिनः (sarveṣāmapyabhāve tu brāhmaṇā rikthabhāginaḥ) Manusmṛti 9.188; mostly in comp.; सर्वाभावे हरेन्नृपः (sarvābhāve harennṛpaḥ) 189 in the absence of all, failing all; तोय°, अन्न°, आहार° (toya°, anna°, āhāra°) &c.
3) Annihilation, death, destruction; (vaco...pathyamuktam) राक्षसानामभावाय त्वं वा न प्रतिपद्यसे (rākṣasānāmabhāvāya tvaṃ vā na pratipadyase) Rām.5.21.1. non-entity; नाभाव उपलब्धेः (nābhāva upalabdheḥ) Ś B.; क्षणमात्रभवामभावकाले (kṣaṇamātrabhavāmabhāvakāle) Śiśupālavadha 2.64; Kirātārjunīya 18.1.
4) (In phil.) Privation, non-existence, nullity or negation, supposed to be the seventh category or पदार्थ (padārtha) in the system of Kaṇāda. (Strictly speaking abhāva is not a separate predicament, like dravya, guṇa, but is only a negative arrangement of those predicaments; all nameable things being divided into positive (bhāva) and negative (abhāva), the first division including द्रव्य, गुण, कर्म, सामान्य, विशेष (dravya, guṇa, karma, sāmānya, viśeṣa) and समवाय (samavāya); and the second only one अभाव (abhāva); cf. अत्र सप्तमस्याभावकथनादेव षण्णां भावत्वं प्राप्तं तेन भावत्वेन पृथगुपन्यासो न कृतः (atra saptamasyābhāvakathanādeva ṣaṇṇāṃ bhāvatvaṃ prāptaṃ tena bhāvatvena pṛthagupanyāso na kṛtaḥ) Muktā.) अभाव (abhāva) is defined as भावभिन्नोऽभावः (bhāvabhinno'bhāvaḥ) (pratiyogijñānādhīnaviṣayatvam) that whose knowledge is dependent on the knowledge of its प्रतियोगी (pratiyogī). It is of two principal kinds संसर्गाभाव (saṃsargābhāva) and अन्योन्याभाव (anyonyābhāva); the first comprising three varieties प्रागभाव, प्रध्वंसाभाव (prāgabhāva, pradhvaṃsābhāva), and अत्यन्ताभाव (atyantābhāva).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
(-vaḥ) 1. End of the world, liberation from the world. 2. Nonexistence. mfn.
(-vaḥ-vā-vaṃ) Non-existent. E. a neg. bhava being.
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(-vaḥ) 1. Non-existence, annihilation. 2. Death. 3. (In logic) Negation of two kinds, saṃsargābhāva universal negation, and anyonyābhāva relative or mutual negation. 4. (In rhetoric) Absence of the essential parts of poetical description of character, want of the properties or temperaments. E. a priv. bhāva being.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Abhava (अभव).—m. 1. nonexistence, [Sāvitryupākhyāna] 3, 10. 2. cessation of existence, [Rāmāyaṇa] 3, 69, 9.
Abhava is a Sanskrit compound consisting of the terms a and bhava (भव).
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Abhāva (अभाव).—m. 1. absence, [Mānavadharmaśāstra] 8, 259; [Hitopadeśa] i. [distich] 118, M. M. 2. nonexistence; abhāva + tas, adv. in consequence of the non-existence, Bhāṣāp. 113. 3. death, [Kathāsaritsāgara, (ed. Brockhaus.)] 18, 270. 4. destruction, [Rāmāyaṇa] 5, 27, 6.
Abhāva is a Sanskrit compound consisting of the terms a and bhāva (भाव).Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Abhāva (अभाव).—[masculine] not being, non-existence, absence, want, failure, destruction, death. —vaṃ gam perish, die.*Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Abhava (अभव):—[=a-bhava] m. non-existence
2) [v.s. ...] destruction, end of the world.
3) Abhāva (अभाव):—[=a-bhāva] [from a-bhava] m. non-existence, nullity, absence
4) [v.s. ...] non-entity, negation (the seventh category in Kaṇāda’s system)
5) [v.s. ...] proof from non-existence (one of the six pramāṇas in Vedānta [philosophy] [‘since there are no mice, therefore there must be cats here’] See pramāṇa)
6) [v.s. ...] annihilation, death.Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Abhava (अभव):—[tatpurusha compound] m.
(-vaḥ) 1) Non-existence.
2) Cessation of exis-tence, destruction, end. E. a neg. and bhava.
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Abhāva (अभाव):—I. [tatpurusha compound] m.
(-vaḥ) 1) The not being, the not existing, ab-sence; e. g. a Vārtt. to Pāṇ. (yasya ca bhāvena bhāvalakṣaṇam): bhāvalakṣaṇe saptamīvidhānebhāvalakṣaṇa upasaṃkhyānam; or in the Mīm. Sūtras: abhāvadarśanācca, or abhāvāccetarasya syāt; comp. also the definition of na s. v. aprāśastya; but mostly and frequently used in this sense as the latter part of a compound, esp. in scientific writings; e. g. in the Mīm. Sūtras: arthābhāvānnaivaṃ syāt, or karmābhāvānneti parārthatvāt &c.; in the Vedānta S.: tadabhāvo nāḍīṣu tacchruterātmani ca, or kāmyāstu yathākāmaṃ samuccīyeranna vā pūrvahetvabhāvāt &c.; in the Sāṅkhya S.: mūle mūlābhāvādamūlaṃ mūlam, or na pauruṣeyatvaṃ tatkartuḥ puruṣasyābhāvāt &c.; in the Yoga S.: hetuphalāśrayālambanaiḥ saṃgṛhītatvādeṣāmabhāve tadabhāvaḥ, or tataḥ pratyakcetanādhigamopyantarāyābhāvaśca &c.; in the Nyāya S.: vartamānābhāve sarvāgrahaṇaṃ pratyakṣānupapatteḥ, or prāgutpatteḥ kāraṇābhāvādanutpattisamaḥ &c.; in the Vaiśeṣika S.: kāraṇābhāvātkāryābhāvaḥ, or kāryābhāvātkāraṇābhāvaḥ; or Pāṇini: avyayaṃ vibhaktisamīpasamṛddhivyṛddhyarthābhāvaººvacaneṣu.
2) Absence, want, failure; e. g. Kātyāy. Śrauta S.: abhāve (scil. yūpasya) khadiravilvarauhitakān (scil. yūpāṃkuryāt); or Vyāsa: bhrātṝṇāṃ jīvatoḥ pitroḥ sahavāso vidhīyate . tadabhāve vibhaktānāṃ dharmasteṣāṃ vivardhate; or Vṛhaspati: pitrorabhāve putrāṇāṃ vibhāgaḥ saṃpradarśitaḥ (see meaning 4.); or Bhūripr. (= Trik.): (scil. aṅganānām) abhāvādaṅganātyāgasturagabrahmacaryakam.
3) Nonexistence, non-entity; in this sense mostly occurring in the philosophical Sūtras; e. g. in the Vedānta S.: nābhāva upalabdheḥ; or in the Sāṅkhya S.: anādāvadya yāvadabhāvādbhaviṣyadapyevam; or in the Yoya S.: abhāvapratyayālambanā vṛttirnidrā; or in the Nyāya S.: abhāvādbhāvotpattirnānupamṛdya prādurbhāvāt, or sarvamabhāvo bhāveṣvitaretarābhāvasiddheḥ. The category ‘nonexistence or non-entity’ is originally not to either of the six philosophical systems a pramāṇa (q. v.) or instrument of forming a right notion; it has been adopted, however, as such by Kumārila-Svāmin, the commentator of Jaimini and his followers, and equally by the Vedāntists, although no mention is made of it, as of a pramāṇa, in the BrahmaSūtras; (Gauḍapāda is mistaken in mentioning it in his comm. on the Sāṅkhyakār. v. 4. as one of Jaimini's pramāṇa); the Sāṅkhya systems consider it as comprised under the pramāṇa āptavacana q. v. and the Nyāya under the pramāṇa anumāna q. v. In Kaṇāda's or the Vaiśeṣīka system it is the seventh or last padārtha or category, and distinguished as saṃsargābhāva and anyonyābhāva, the former again as prāgabhāva, dhvaṃsa and atyantābhāva; for the definition of these terms see s. vv.; (hence the word occurs also in the plural, e. g. in the Bhāṣaparichchheda: viśeṣaṇatayā tadvadabhāvānāṃ graho bhavat); Gauḍapāda divides abhāva in prāgabhāva, itaretarābhāva, atyantābhāva and sarvābhāva qq. vv.
4) Destruction, death; e. g. in the Vedānta S.: abhāvaṃ bādarirāha hyevam (Anūpanar.: muktasya dehādyabhāvaṃ bādarirāha &c.; Śaṅkara: … tasmādabhāvaḥ śarīrendriyāṇāṃ mokṣe); or Bhaṭṭik.: abhāve bhavatāṃ yo’smiñjīvettasyāstvajīvaniḥ (Jayam. and Bharatas.: abhāve vināśe). The instances from Vyāsa and Vṛhasp. under 2. and similar ones might be referred apparently to the meaning ‘death’, but it seems more correct to render them ‘if the parents are no more’ or ‘in the absence of the parents’ &c. instead of ‘on the death of the parents’ &c. E. a neg. and bhāva. Ii. [bahuvrihi compound] f.
(-vā) A shade, a shadow (? according to the Nighanta-Prakāśa). E. a priv. and bhāva.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
1) Abhava (अभव):—[a-bhava] (vaḥ) 1. m. Non-existence.
2) Abhāva (अभाव):—[a-bhāva] (vaḥ) 1. m. Non-existence, want, absence.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Abhāva (अभाव) in the Sanskrit language is related to the Prakrit word: Abhāva.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Abhāva (अभाव) [Also spelled abhav]:—(nm) want, dearth, deficiency, shortage, lack; ~[vātmaka] negative.
Abhāva (अभाव) in the Prakrit language is related to the Sanskrit word: Abhāva.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Abhava (ಅಭವ):—[adjective] birthless; ever-existing.
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1) [noun] Śiva.
2) [noun] Jina, the spiritual Jaina teacher.
3) [noun] the condition of being non-existent; non-existence.
4) [noun] the end of existence; destruction; cessation.
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1) [noun] the condition of being non-existent; non-existence.
2) [noun] the quality or state of being deficient; absence of something essential; incompleteness.
3) [noun] the condition or quality of being scarce; inadequate supply; dearth; scarcity.
4) [noun] (phil.) the quality or condition of being nothing or not existing; the state of being null; nullity.
5) [noun] absence of some quality or condition; privation.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
See also (Relevant definitions)
Starts with (+17): Abhavabhavana, Abhavadabhavanmatayoga, Abhavadiya, Abhavagama, Abhavajnanapratiyogijnanakaryakaranabhavavicara, Abhavajnane pratiyogijnanakaranavicara, Abhavana, Abhavani, Abhavaniya, Abhavanmatasambandha, Abhavanmatayoga, Abhavapada, Abhavapramanyavada, Abhavasampatti, Abhavasamudgata, Abhavasamudgataraja, Abhavashunyata, Abhavasiddhika, Abhavasiddhiya, Abhavasvabhava.
Ends with (+562): Abadhyabhava, Abdhiprabhava, Abhavasvabhava, Abjabhava, Abujabhava, Adhahprabhava, Adharadheyabhava, Adhirudhabhava, Adhirudhamahabhava, Adityaprabhava, Adurabhava, Adveshasvabhava, Agantukabhava, Agniprabhava, Agnyabhava, Agrabhava, Agudhabhava, Ahabhava, Ahamkarabhava, Aikyabhava.
Full-text (+91): Atyantabhava, Anyonyabhava, Abhavani, Pragabhava, Pradhvamsabhava, Atapabhava, Agnyabhava, Vastvabhava, Padartha, Pramanabhava, Abhavashunyata, Sadhyabhava, Bhavabhava, Vibhaga, Aparishti, Samsargabhava, Punarabhava, Pragabhavavijnana, Apunarabhava, Pragabhavavicara.
Search found 72 books and stories containing Abhava, Abhāva, Ābhāva, A-bhava, A-bhāva; (plurals include: Abhavas, Abhāvas, Ābhāvas, bhavas, bhāvas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Concept of Sharira as Prameya (by Elizabeth T. Jones)
Prameyas in Nyāya, Vaiśeṣika, Vedānta, Mīmāṃsa, Sankhya and Yoga < [Chapter 2]
The Vaiśeṣika Philosophy < [Chapter 1]
Definition of Padārthas (Prameyas) < [Chapter 2]
Garga Samhita (English) (by Danavir Goswami)
Verse 1.11.40 < [Chapter 11 - Description of Śrī Kṛṣṇacandra’s Birth]
Verse 1.11.41 < [Chapter 11 - Description of Śrī Kṛṣṇacandra’s Birth]
Verse 2.9.34 < [Chapter 9 - Brahmā’s Prayers]
Nyaya-Vaisheshika categories (Study) (by Diptimani Goswami)
Abhāva (1): Prāgabhāva < [Chapter 7 - Abhāva (Non-existence)]
Abhāva (3): Atyantābhāva (Absolute Non-existence) < [Chapter 7 - Abhāva (Non-existence)]
Abhāva (4): Anyonyābhāva (Mutual Non-Existence) < [Chapter 7 - Abhāva (Non-existence)]
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 1.32.12 < [Sukta 32]
Rig Veda 4.26.1 < [Sukta 26]
Rig Veda 2.13.9 < [Sukta 13]
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 1133 < [Chapter 16 - Examination of the Import of Words]
Verse 1126 < [Chapter 16 - Examination of the Import of Words]
Verse 1649 < [Chapter 19d - (D) On negation (abhāva)]
Vaisheshika-sutra with Commentary (by Nandalal Sinha)
Sūtra 9.1.1 (Perception, e.g., of antecedent non-existence...) < [Chapter 1 - Of Ordinary Perception of Non-Existence and of Transcendental Perception]
Sūtra 5.2.16 (Yoga described) < [Chapter 2 - Of Non-volitional Action]
Sūtra 5.2.18 (Mokṣa described) < [Chapter 2 - Of Non-volitional Action]