Nyaya-Vaisheshika categories (Study)

by Diptimani Goswami | 2014 | 61,072 words

This page relates ‘Abhava (2): Pradhvamsabhava (Posterior Non-existence)’ of the study on the Nyaya-Vaisheshika categories with special reference to the Tarkasangraha by Annambhatta. Both Nyaya and Vaisesika are schools of ancient Indian Philosophy, and accepted in their system various padarthas or objects of valid knowledge. This study investigates how the Tarkasamgraha reflects these categories in the combined Nyayavaisesika school.

Abhāva (2): Pradhvaṃsābhāva (Posterior Non-existence)

Pradhvaṃsābhāva is a abhāva of a thing which is caused after its destruction e.g., a potter produces a jar but it is broken into pieces. Then we find the abhāva of the jar in the pieces. This abhāva is called pradhvaṃsābhāva. This abhāva begins with destruction but it can never be ended in any way. This abhāva would continue till eternity. So, it is ananta. The same jar cannot be produced again. This abhāva of jar is found through its destruction.[1]

According to Keśava Miśra, when the product effect is destroyed in the cause, it is known as pradhvaṃsābhāva. Pradhvaṃsa means destruction. He gives an example that when a jar is destroyed through the stroke of a club, the dhvaṃsābhāva is found in its fragments.[2] Viśvanātha defines it as the non-existence which is produced.[3] According to Śivāditya, that is known as pradhvaṃsābhāva which has beginning but no end.[4]

Like Śivāditya Annaṃbhaṭṭa also gives the definition that pradhvaṃsābhāva has beginning but has no end. It happens after the production of an effect.[5] He discusses in his Dīpikā that this definition will be over-pervasive to ghaṭa etc. because ghaṭa etc. also has beginning. Therefore, to avoid the over-pervasion to ghaṭa etc. the word ananta is added in the definition. Again to avoid over-pervasion of this definition to ākāśa etc. the word sādi is added. Ākāśa is both anādi and ananta. It is produced by its counter correlative and resides in the intimate cause of its own counter correlative. Pradhvaṃsa is the cause of usage of words like it is destroyed.[6]

Footnotes and references:

[1]:

cf. An Introduction to Indian Philosophy, p.242

[2]:

utpannasya kāraṇe’bhāvaḥ pradhvaṃsābhāvaḥ. Tarkabhāṣā, p. 523

[3]:

janyābhāvatvaṃ dhvaṃsatvam. Nyāyasiddhāntamuktāvalī, p. 53

[4]:

sādiranantaḥ pradhvaṃsābhāvaḥ. Saptapadārthī, p. 63

[5]:

sādiranantaḥ pradhvaṃsaḥ.utpatyanantaraṃ kāryasya. Tarkasaṃgraha, p.62

[6]:

ghaṭādavativyāptivāraṇāya ananteti. ākāśādāvativyāptivāraṇāya sādiriti. Dīpikā on Tarkasaṃgraha, p.62

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