A critical study of Ānandajñāna’s Tarkasaṅgraha
by Satyan Sharma | 2022 | 96,182 words
This page relates ‘refutation of Abhava’ of the study on the Tarkasangraha by Anandajnana (also, Anandagiri), a Sanskrit text from the 12th century which, supporting Advaita Vedanta, refutes the Vaisheshika branch—both schools of orthodox Hindu philosophy. This essay advocates for detachment from logic, aligning with the Advaita Vedantic path to liberation.
Go directly to: Footnotes.
Part 2.1 - The refutation of Abhāva
[Full title: Secondary Refutations (1) Abhāva]
In this section, Ānandajñāna takes up the refutation of the fourfoldness of abhāva. Vaiśeṣikas take abhāva to be of four types; prāgabhāva (prior nonexistence), pradhvaṃsābhāva (annihilation), anyonyābhāva (mutual nonexistence or difference) and atyantābhāva (absolute nonexistence). Ānandajñāna challenges the idea that catuṣṭva (fourfoldness) resides in abhāva.
He takes the following options in the case of catuṣṭva—
i. If catuṣṭva is bhāva, then it cannot reside in abhāva.[1]
ii. If catuṣṭva abhāva, then it cannot reside in itself.[2]
iii. If that abhāva is different from its substratum abhāva:[3]
a. If it differs from it due to its being abhāva, its pratiyogin cannot be abhāva.[4]
b. If it differs from it due to its being bhāva, then it would be bhāva and not abhāva.[5]
c. If it is bhāva, it cannot reside in abhāva.[6]
d. If it is abhāva, it cannot reside anywhere, as it is of the form of nonexistence.[7]
For these reasons, Ānandajñāna says that the fourfold division of abhāva is refuted, because the difference of abhāva cannot be stated either on the basis of bhāva or on the basis of abhāva.[8]
Ānandajñāna then takes up the task to refute each of the four types of abhāva. As he has himself stated that they are already refuted, there seems to be no reason to further indulge in their refutation, because to further refute it, would go against the validity of his own statement that the said division stands refuted.
After a long discussion, he concludes by saying that the complete dvaita (duality) composed of bhāva and abhāva is superimposed on advitīya brahman through the beginningless and inexplicable avidyā.[9]
Footnotes and references:
[1]:
tasya bhāvatve bhāvasya abhāvāśritatvānupapatteḥ -Tarkasaṅgraha (Ānandajñāna) (Pariccheda 3), p. 128
[2]:
[3]:
[4]:
[5]:
yadi bhāvatvena abhāvāt abhāvo bhidyeta tadā dharmiṇo bhāvatvaṃ sidhyet bhāvatvena tasya abhāvāt bhidyamānatvāt -Tarkasaṅgraha (Ānandajñāna) (Pariccheda 3), p. 128
[6]:
bhāvatve ca abhāvāntarasya bhāvasya abhāvaniṣṭhatvānupapattiḥ ityuktaṃ āvartate -Tarkasaṅgraha (Ānandajñāna) (Pariccheda 3), p. 128
[7]:
[8]:
etena prāgabhāvaḥ pradhvaṃsābhāvaḥ anyonyābhāvaḥ atyantābhāvaḥ iti abhāvavibhāgavattvaṃ apoḍhaṃ tadbhedasya bhāvatvena abhāvatvena vā abhidhātuṃ aśakyatvābhidhānāt -Tarkasaṅgraha (Ānandajñāna) (Pariccheda 3), p. 128
[9]:
bhāvābhāvavibhāgabhāgi sakalamapi dvaitaṃ advitīye brahmaṇi bhāvābhāvavinirmukte nirvikāracaitanyaikatāne paripūrṇe pratyagātmani anādyanirvācyāvidyayā samāropitaṃ iti siddham - Tarkasaṅgraha (Ānandajñāna) (Pariccheda 3), p. 133