Abhāva (3): Atyantābhāva (Absolute Non-existence)

This abhāva is caused in the connection of two things for all time-past, present and future, e.g., colour is never seen in air. This abhāva of colour in air is atyantābhāva. This abhāva differs from prāgbhāva and pradhvaṃsābhāva. Prāgbhāva is found before the production of a thing. Dhvaṃsābhāva is found after the production of a thing. But this abhāva is found for all time. Hence, atyantābhāva is beginningless (anādi) and endless (ananta).^[1]

Keśava Miśra defines, atyantābhāva as that abhāva which exists in three points of time, present, past and future.^[2] According to Śrīdhara, atyantābhāva is the denial of an absolutely non-existent entity which has no limitation through deśa and kāla but is gained through knowledge.^[3] Viśvanātha describes that atyantābhāva is that ābhāva of relationship which is eternal. Now in case of the non-existence in the form of ‘There is no jar on the ground’ (bhūtale ghaṭābhāvaḥ), the Naiyāyikas accept atyantābhāva. But here a confusion arises thus: the non-existence of a jar on ground can be destroyed by bringing a jar in that place and as such this negation cannot be eternal. Viśvanātha here argues that when a jar or some other thing is removed from the ground etc. and brought back, then the time when the jar is present is not a factor of the relation of the previous absence of the jar and therefore, although absolute nonexistence is eternal, one does not have the notion that there is no jar during the presence of the jar.^[4] Viśvanātha also refers to the view of the ancient Naiyāyikas who hold that this non-existence which has both origin and destruction is a different kind of negation.^[5] Śivāditya states in his Saptapadārthī that atyantābhāva is that relational abhāva which has no beginning and no end.^[6] In the Vaiśeṣikasūtropaskāra also it is stated that colour is not found in air, genus of earth is not found in water, the genus of water in earth, etc. These are all atyantābhāva. Atyantābhāva has no production and destruction. It does not refer to the past or the future, it is not the prāgabhāva or pradhvaṃsābhāva but it is abhāva of all times. This abhāva is eternal.^[7]

According to Annaṃbhaṭṭa, the abhāva whose counter-correlate is determined by the relation in all three points of time^46. He also states in the Dīpikā that the word saṃsarga is added in the definition to avoid the over-pervasion to anyonyābhāva, because anyonyābhāva is not determined by any saṃsarga. The word traikālika is added in the definition to avoid the over-pervasion to prāgabhāva and pradhvaṃsābhāva, as prāgabhāva and pradhvaṃsābhāva are not traikālika.^[8]