Nyaya-Vaisheshika categories (Study)

by Diptimani Goswami | 2014 | 61,072 words

This page relates ‘Importance of Abhava in Nyaya-Vaisheshika System’ 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.

Importance of Abhāva in Nyāya-Vaiśeṣika System

Abhāva or non-existence plays a vital role in the Nyāya-Vaiśeṣika philosophy in postulating their view of realistic pluralism. The Nyāya-Vaiśeṣikas accept prior non-existence as a cause. Without prior non-existence, an effect cannot be produced. The Nyāya-Vaiśeṣikas contend that if prior non-existence is not accepted as the cause of an effect, then after the production of an effect, the same causal materials will go on producing more effects. In their view, the cause is not transformed into the effect. Rather the effect is produced in the cause and both the cause and the effect coexist in the same locus by the relation of samavāya. Hence, after the production of a cloth from threads, both threads and cloth remain in the same locus. And as the causal material of threads remains, there will be the option of producing more cloths from the same threads. The Nyāya-Vaiśeṣika’s concept or prior non-existence safeguards them from this condition.[1]

Again if posterior non-existence is not accepted, then there will be destruction of the effect. Moreover, according to the Nyāya-Vaiśeṣikas and eternal thing is that which is the devoid of prior non-existence and posterior-non-existence. Hence, if these two types of non-existences are not accepted there will be no noneternal things. Further, according to them liberation is the destruction of sorrow. Hence, if posterior non-existence is not accepted then Nyāya concept of liberation will fall flat.[2] There are different things in the world which causes specific nature. If mutual non-existence is not accepted, then all things will have to be accepted as identical. Postulation of absolute non-existence is also necessary in Nyāya-Vaiśeṣika system. Sinha says, “If there were no absolute non-existence all things would exist always and everywhere. The doctrine of the six categories implies absolute nonexistence of any other object of knowledge. Therefore realistic pluralism must admit the four kinds of non-existence”[3]

Footnotes and references:

[1]:

cf. Nyāyadarśanavimarṣa, p. 83

[2]:

abhāvānaṅgīkāre kaivalyasya nirvaktumaśakyatvāt. Dīpikā on Tarkasaṃgraha, p.63

[3]:

Sinha, J., Indian Philosophy, Vol. I, p.378.

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