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{{Short description|Sanskrit philosophical term for absence}}
'''Abhava''' (Sanskrit: अभाव a-bhāva ''adj.'' und ''m.'') ohne Zuneigung; das Nichtdasein, Fehlen, Unterbleiben, Abwesenheit; das Nichtsein, Nichtexistenz; Vernichtung, Zerstörung, Tod, Mangel.
{{Hinduism}}


'''Abhava''' means [[non-existence]], [[negation]], [[nothing]] or absence.<ref>{{cite book|title=A Concise Dictionary of Indian Philosophy|author=John A.Grimes|date=17 October 1996|publisher=SUNY Press|page=3|isbn=9780791430682|url= https://books.google.com/books?id=eP5p0ev3nJEC&q=abhava&pg=PA4}}</ref> It is the negative of [[Bhāva|Bhava]] which means being, becoming, existing or appearance.
=== Verschiedene Schreibweisen für Abhava ===
Sanskrit Wörter werden in Indien auf Devanagari geschrieben. Damit Europäer das lesen können, wird Devanagari transkribiert in die Römische Schrift. Es gibt verschiedene Konventionen, wie Devanagari in römische Schrift transkribiert werden kann Abhava auf Devanagari wird geschrieben " अभाव ", in IAST wissenschaftliche Transkription mit diakritischen Zeichen " abhāva ", in der Harvard-Kyoto Umschrift " abhAva ", in der Velthuis Transkription " abhaava ", in der modernen Internet Itrans Transkription " abhAva ".
अ- (''a-'') +‎ भाव (''bhāva'')
 
=== Noun ===
'''अभाव''' • (abhāva) ''stem'', ''<abbr>m</abbr>''
 
# death
# not being, non-existence, absence
# want
# failure
# destruction
 
= Abhava =
'''Abhava''' means [[non-existence]], [[negation]], [[nothing]] or absence.<ref>\{\{cite book|title=A Concise Dictionary of Indian Philosophy|author=John A.Grimes|date=17 October 1996|publisher=SUNY Press|page=3|isbn=9780791430682|url= https://books.google.com/books?id=eP5p0ev3nJEC&q=abhava&pg=PA4}}</ref> It is the negative of [[Bhāva|Bhava]] which means being, becoming, existing or appearance.


==Overview==
==Overview==
Uddayana divides ''[[Padārtha]]'' (Categories) into ''[[Bhava]]'' ([[existence]]) which is real, and ''Abhava'' ([[non-existence]]) which is not real. ''[[Dravya]]'' ([[Matter|substance]]), ''[[Guṇa]]'' (quality), ''[[Karma]]'' ([[Social actions|action]]), ''Samanya'' (community or generality), ''Visesa'' (particularity) and ''Samavaya'' ([[inherence]]) are the marks of existence. Four kinds of ''Abhava'' are defined by the [[Vaisheshika]] School of [[Hindu philosophy]]:<ref>{{Cite book |last=Chandradhar Sharma |url=http://archive.org/details/IndianPhilosophyACriticalSurvey |title=Indian Philosophy A Critical Survey |date=1962 |pages=170}}</ref>
Uddayana divides ''[[Padārtha]]'' (Categories) into ''[[Bhava]]'' ([[existence]]) which is real, and ''Abhava'' ([[non-existence]]) which is not real. ''[[Dravya]]'' ([[Matter|substance]]), ''[[Guṇa]]'' (quality), ''[[Karma]]'' ([[Social actions|action]]), ''Samanya'' (community or generality), ''Visesa'' (particularity) and ''Samavaya'' ([[inherence]]) are the marks of existence. Four kinds of ''Abhava'' are defined by the [[Vaisheshika]] School of [[Hindu philosophy]]:<ref>\{\{Cite book |last=Chandradhar Sharma |url=http://archive.org/details/IndianPhilosophyACriticalSurvey |title=Indian Philosophy A Critical Survey |date=1962 |pages=170}}</ref>


# ''Pragabhava'' - Prior non-existence, is the non-existence of an effect in its material cause before production; it has no beginning, but it has an end because it is destroyed by the production of the effect. Without prior non-existence there cannot be an effect.
# ''Pragabhava'' - Prior non-existence, is the non-existence of an effect in its material cause before production; it has no beginning, but it has an end because it is destroyed by the production of the effect. Without prior non-existence there cannot be an effect.
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# ''[[Anyonyābhāva|Anyonyabhava]]'' - Mutual non-existence, is denial of identity between two things, which have specific nature. [[Negation]] other than mutual negation is negation of relation.
# ''[[Anyonyābhāva|Anyonyabhava]]'' - Mutual non-existence, is denial of identity between two things, which have specific nature. [[Negation]] other than mutual negation is negation of relation.


The process with which the sound value collapses into the point value of the gap existing between the first and the next syllable of the first letter of the [[Rigveda]], ''Agnim'', is ''Pradhvamsabhava'', the silent point of all possibilities within the gap is ''Atyantabhava'', the structuring dynamics of what happens within the gap ''Anyonyabhava'', and the mechanics by which the sound emerges from the point value of the gap i.e. emergence of the following syllable, is ''Pragabhava''; this mechanism is inherent in both syllables.<ref>{{cite book|title=Biographical Plays about Famous Artists|author=Daniel Meyer Dinkgrafe|year=2005|publisher=Cambridge Scholars Press|page=89|isbn=9781904303473|url= https://books.google.com/books?id=wR50GEyHk-QC&q=abhava&pg=PA89}}</ref>
The process with which the sound value collapses into the point value of the gap existing between the first and the next syllable of the first letter of the [[Rigveda]], ''Agnim'', is ''Pradhvamsabhava'', the silent point of all possibilities within the gap is ''Atyantabhava'', the structuring dynamics of what happens within the gap ''Anyonyabhava'', and the mechanics by which the sound emerges from the point value of the gap i.e. emergence of the following syllable, is ''Pragabhava''; this mechanism is inherent in both syllables.<ref>\{\{cite book|title=Biographical Plays about Famous Artists|author=Daniel Meyer Dinkgrafe|year=2005|publisher=Cambridge Scholars Press|page=89|isbn=9781904303473|url= https://books.google.com/books?id=wR50GEyHk-QC&q=abhava&pg=PA89}}</ref>


The [[Vaisheshika]], the [[Nyaya]], the Bhatta [[Mimamsa]] and [[Dvaita]] schools hold ''Abhava'' as a distinct category. Recognised as a reality by the Nyaya school, ''Abhava'' is often stated to be the reality of the greatest moment in the pluralistic universe and is connected with [[Moksha|Mukti]].<ref>{{cite book|title=Encyclopaedia of the Hindu World Vol.1|author=Ganga Ram Garg|year=1992|publisher=Concept Publishing Company|page=96|isbn=9788170223740|url= https://books.google.com/books?id=w9pmo51lRnYC&q=abhava&pg=PA96}}</ref> It is a relative word, for there can be ''abhava'' only when previously there is ''bhava''; moreover it is an event occurring in time.<ref>{{cite book|title=PrasannapadaE|author=Theodor Stcherbatsky|year=1989|page=28|publisher=Motilal Banarsidass Publ. |isbn=9788120805293|url=https://books.google.com/books?id=itTFXt6ZmVQC&q=abhava&pg=PA28}}</ref><ref>{{cite book|title=Nagarjunian Disputations|author=Thomas E. Wood|date=January 1994|publisher=University of Hawai Press|page=180|isbn=9780824816094|url=https://books.google.com/books?id=jHlvuNFxUlYC&q=abhava&pg=PA180}}</ref> The Nyaya and the Siddhantin maintain that the cognition of ''abhava'' is due to perception involving special kind of contact or sense contact.<ref>{{cite book|title=Encyclopaedia of Saivism|author=Swami Parmeshwaranand|year=2004|publisher=Sarup  & Sons|page=40|isbn=9788176254274|url=https://books.google.com/books?id=8ro-8reHVgoC&q=abhava&pg=PA40}}</ref>
The [[Vaisheshika]], the [[Nyaya]], the Bhatta [[Mimamsa]] and [[Dvaita]] schools hold ''Abhava'' as a distinct category. Recognised as a reality by the Nyaya school, ''Abhava'' is often stated to be the reality of the greatest moment in the pluralistic universe and is connected with [[Moksha|Mukti]].<ref>\{\{cite book|title=Encyclopaedia of the Hindu World Vol.1|author=Ganga Ram Garg|year=1992|publisher=Concept Publishing Company|page=96|isbn=9788170223740|url= https://books.google.com/books?id=w9pmo51lRnYC&q=abhava&pg=PA96}}</ref> It is a relative word, for there can be ''abhava'' only when previously there is ''bhava''; moreover it is an event occurring in time.<ref>\{\{cite book|title=PrasannapadaE|author=Theodor Stcherbatsky|year=1989|page=28|publisher=Motilal Banarsidass Publ. |isbn=9788120805293|url=https://books.google.com/books?id=itTFXt6ZmVQC&q=abhava&pg=PA28}}</ref><ref>\{\{cite book|title=Nagarjunian Disputations|author=Thomas E. Wood|date=January 1994|publisher=University of Hawai Press|page=180|isbn=9780824816094|url=https://books.google.com/books?id=jHlvuNFxUlYC&q=abhava&pg=PA180}}</ref> The Nyaya and the Siddhantin maintain that the cognition of ''abhava'' is due to perception involving special kind of contact or sense contact.<ref>\{\{cite book|title=Encyclopaedia of Saivism|author=Swami Parmeshwaranand|year=2004|publisher=Sarup  & Sons|page=40|isbn=9788176254274|url=https://books.google.com/books?id=8ro-8reHVgoC&q=abhava&pg=PA40}}</ref>


''Abhava'' is that unmanifest level from where the concrete ''Bhava'' arises or emerges.<ref>{{cite book|title=Mirror of Consciousness|author=Anna J. Bonshek|year=2001|publisher=Motilal Banarsidass|page=194|isbn=9788120817746|url=https://books.google.com/books?id=sT13ws7RKgYC&q=abhava&pg=PA194}}</ref> [[Vasubandhu]] has referred to ''[[Sunyata]]'' having the characteristic of the own-being of ''abhava'', rather than a characteristic consisting of ''bhava''. [[Sthiramati]] observes that this is, in fact, not redundant, meaning ''abhava'' does not negate ''bhava''.<ref>{{cite book|title=The Buddhist Philosophy of the Middle|author=David S. Ruegg|date=10 April 2010|publisher=Wisdom Publications|page=74|isbn=9780861719365|url=https://books.google.com/books?id=LFSPAtt7OesC&q=abhava&pg=PA75}}</ref> ''Abhava'' refers to particular entities and not to [[Being]]; it is a theoretical or logical denial of the existence of some particular impossibility.<ref>{{cite book|title=Global History of Philosophy:The Axial Age Vol.1|author=John C. Plott|year=1993|publisher=Motilal Banarsidass|page=163|isbn=9788120801585|url=https://books.google.com/books?id=ODPthacrp_cC&q=abhava&pg=PA163}}</ref> The acceptance of abhava as an independent padartha having ontological reality of its own is a peculiar feature of Indian philosophical tradition. [[Dharmakirti]] considered ''abhava'' as an ''[[anumana]]''. He had brought in the idea of imaginary presence of that whose absence was apprehended in order to explain the specificity of the absence.<ref>{{cite book|title=Contrary Thinking|author=Daya Krishna|date=20 September 2011|page=125|publisher=Oxford University Press, USA |isbn=9780199795550|url=https://books.google.com/books?id=a44AHKGef64C&q=abhava&pg=PA125}}</ref>
''Abhava'' is that unmanifest level from where the concrete ''Bhava'' arises or emerges.<ref>\{\{cite book|title=Mirror of Consciousness|author=Anna J. Bonshek|year=2001|publisher=Motilal Banarsidass|page=194|isbn=9788120817746|url=https://books.google.com/books?id=sT13ws7RKgYC&q=abhava&pg=PA194}}</ref> [[Vasubandhu]] has referred to ''[[Sunyata]]'' having the characteristic of the own-being of ''abhava'', rather than a characteristic consisting of ''bhava''. [[Sthiramati]] observes that this is, in fact, not redundant, meaning ''abhava'' does not negate ''bhava''.<ref>\{\{cite book|title=The Buddhist Philosophy of the Middle|author=David S. Ruegg|date=10 April 2010|publisher=Wisdom Publications|page=74|isbn=9780861719365|url=https://books.google.com/books?id=LFSPAtt7OesC&q=abhava&pg=PA75}}</ref> ''Abhava'' refers to particular entities and not to [[Being]]; it is a theoretical or logical denial of the existence of some particular impossibility.<ref>\{\{cite book|title=Global History of Philosophy:The Axial Age Vol.1|author=John C. Plott|year=1993|publisher=Motilal Banarsidass|page=163|isbn=9788120801585|url=https://books.google.com/books?id=ODPthacrp_cC&q=abhava&pg=PA163}}</ref> The acceptance of abhava as an independent padartha having ontological reality of its own is a peculiar feature of Indian philosophical tradition. [[Dharmakirti]] considered ''abhava'' as an ''[[anumana]]''. He had brought in the idea of imaginary presence of that whose absence was apprehended in order to explain the specificity of the absence.<ref>\{\{cite book|title=Contrary Thinking|author=Daya Krishna|date=20 September 2011|page=125|publisher=Oxford University Press, USA |isbn=9780199795550|url=https://books.google.com/books?id=a44AHKGef64C&q=abhava&pg=PA125}}</ref>


==References==
==References==
{{Reflist}}
\{\{Reflist}}
{{Indian philosophy|state=collapsed}}
\{\{Indian philosophy|state=collapsed}}


[[Category:Hindu philosophical concepts]]
[[Kategorie:Hindu philosophical concepts]]
[[Category:Buddhist philosophical concepts]]
[[Kategorie:Buddhist philosophical concepts]]
[[Kategorie:Wikipedia.en Artikel]]

Aktuelle Version vom 11. August 2026, 09:21 Uhr

Abhava (Sanskrit: अभाव a-bhāva adj. und m.) ohne Zuneigung; das Nichtdasein, Fehlen, Unterbleiben, Abwesenheit; das Nichtsein, Nichtexistenz; Vernichtung, Zerstörung, Tod, Mangel.

Verschiedene Schreibweisen für Abhava

Sanskrit Wörter werden in Indien auf Devanagari geschrieben. Damit Europäer das lesen können, wird Devanagari transkribiert in die Römische Schrift. Es gibt verschiedene Konventionen, wie Devanagari in römische Schrift transkribiert werden kann Abhava auf Devanagari wird geschrieben " अभाव ", in IAST wissenschaftliche Transkription mit diakritischen Zeichen " abhāva ", in der Harvard-Kyoto Umschrift " abhAva ", in der Velthuis Transkription " abhaava ", in der modernen Internet Itrans Transkription " abhAva ". अ- (a-) +‎ भाव (bhāva)

Noun

अभाव • (abhāva) stem, m

  1. death
  2. not being, non-existence, absence
  3. want
  4. failure
  5. destruction

Abhava

Abhava means non-existence, negation, nothing or absence.[1] It is the negative of Bhava which means being, becoming, existing or appearance.

Overview

Uddayana divides Padārtha (Categories) into Bhava (existence) which is real, and Abhava (non-existence) which is not real. Dravya (substance), Guṇa (quality), Karma (action), Samanya (community or generality), Visesa (particularity) and Samavaya (inherence) are the marks of existence. Four kinds of Abhava are defined by the Vaisheshika School of Hindu philosophy:[2]

  1. Pragabhava - Prior non-existence, is the non-existence of an effect in its material cause before production; it has no beginning, but it has an end because it is destroyed by the production of the effect. Without prior non-existence there cannot be an effect.
  2. Pradhvamsabhava - Posterior non-existence, is the non-existence of an effect by its destruction; as such it has a beginning but no end i.e. it cannot be destroyed.
  3. Atyantabhava - Absolute non-existence, or absolute negation is non-existence in all times i.e. denial of an absolutely non-existent entity in all times and in all places. It is the state of absolute abstraction.
  4. Anyonyabhava - Mutual non-existence, is denial of identity between two things, which have specific nature. Negation other than mutual negation is negation of relation.

The process with which the sound value collapses into the point value of the gap existing between the first and the next syllable of the first letter of the Rigveda, Agnim, is Pradhvamsabhava, the silent point of all possibilities within the gap is Atyantabhava, the structuring dynamics of what happens within the gap Anyonyabhava, and the mechanics by which the sound emerges from the point value of the gap i.e. emergence of the following syllable, is Pragabhava; this mechanism is inherent in both syllables.[3]

The Vaisheshika, the Nyaya, the Bhatta Mimamsa and Dvaita schools hold Abhava as a distinct category. Recognised as a reality by the Nyaya school, Abhava is often stated to be the reality of the greatest moment in the pluralistic universe and is connected with Mukti.[4] It is a relative word, for there can be abhava only when previously there is bhava; moreover it is an event occurring in time.[5][6] The Nyaya and the Siddhantin maintain that the cognition of abhava is due to perception involving special kind of contact or sense contact.[7]

Abhava is that unmanifest level from where the concrete Bhava arises or emerges.[8] Vasubandhu has referred to Sunyata having the characteristic of the own-being of abhava, rather than a characteristic consisting of bhava. Sthiramati observes that this is, in fact, not redundant, meaning abhava does not negate bhava.[9] Abhava refers to particular entities and not to Being; it is a theoretical or logical denial of the existence of some particular impossibility.[10] The acceptance of abhava as an independent padartha having ontological reality of its own is a peculiar feature of Indian philosophical tradition. Dharmakirti considered abhava as an anumana. He had brought in the idea of imaginary presence of that whose absence was apprehended in order to explain the specificity of the absence.[11]

References

\{\{Reflist}} \{\{Indian philosophy|state=collapsed}}

  1. ↑ \{\{cite book|title=A Concise Dictionary of Indian Philosophy|author=John A.Grimes|date=17 October 1996|publisher=SUNY Press|page=3|isbn=9780791430682|url= https://books.google.com/books?id=eP5p0ev3nJEC&q=abhava&pg=PA4}}
  2. ↑ \{\{Cite book |last=Chandradhar Sharma |url=http://archive.org/details/IndianPhilosophyACriticalSurvey |title=Indian Philosophy A Critical Survey |date=1962 |pages=170}}
  3. ↑ \{\{cite book|title=Biographical Plays about Famous Artists|author=Daniel Meyer Dinkgrafe|year=2005|publisher=Cambridge Scholars Press|page=89|isbn=9781904303473|url= https://books.google.com/books?id=wR50GEyHk-QC&q=abhava&pg=PA89}}
  4. ↑ \{\{cite book|title=Encyclopaedia of the Hindu World Vol.1|author=Ganga Ram Garg|year=1992|publisher=Concept Publishing Company|page=96|isbn=9788170223740|url= https://books.google.com/books?id=w9pmo51lRnYC&q=abhava&pg=PA96}}
  5. ↑ \{\{cite book|title=PrasannapadaE|author=Theodor Stcherbatsky|year=1989|page=28|publisher=Motilal Banarsidass Publ. |isbn=9788120805293|url=https://books.google.com/books?id=itTFXt6ZmVQC&q=abhava&pg=PA28}}
  6. ↑ \{\{cite book|title=Nagarjunian Disputations|author=Thomas E. Wood|date=January 1994|publisher=University of Hawai Press|page=180|isbn=9780824816094|url=https://books.google.com/books?id=jHlvuNFxUlYC&q=abhava&pg=PA180}}
  7. ↑ \{\{cite book|title=Encyclopaedia of Saivism|author=Swami Parmeshwaranand|year=2004|publisher=Sarup & Sons|page=40|isbn=9788176254274|url=https://books.google.com/books?id=8ro-8reHVgoC&q=abhava&pg=PA40}}
  8. ↑ \{\{cite book|title=Mirror of Consciousness|author=Anna J. Bonshek|year=2001|publisher=Motilal Banarsidass|page=194|isbn=9788120817746|url=https://books.google.com/books?id=sT13ws7RKgYC&q=abhava&pg=PA194}}
  9. ↑ \{\{cite book|title=The Buddhist Philosophy of the Middle|author=David S. Ruegg|date=10 April 2010|publisher=Wisdom Publications|page=74|isbn=9780861719365|url=https://books.google.com/books?id=LFSPAtt7OesC&q=abhava&pg=PA75}}
  10. ↑ \{\{cite book|title=Global History of Philosophy:The Axial Age Vol.1|author=John C. Plott|year=1993|publisher=Motilal Banarsidass|page=163|isbn=9788120801585|url=https://books.google.com/books?id=ODPthacrp_cC&q=abhava&pg=PA163}}
  11. ↑ \{\{cite book|title=Contrary Thinking|author=Daya Krishna|date=20 September 2011|page=125|publisher=Oxford University Press, USA |isbn=9780199795550|url=https://books.google.com/books?id=a44AHKGef64C&q=abhava&pg=PA125}}
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