Non-existence is also a reality

 

The Vaisesika philosophy of Hindus, also accept the reality of non-existence (Abhava) and is included into a group of categories. During day time when we look towards the sky and found light of the sun and sun and blue sky but while looking to the light and blue sky, we feel that there is absence of stars and moon is the category of non-existence.

Vaisesika accepted 7 categories in which non-existence is also a category. Vaisesika school of thought described seven categories- substance (dravya) quality (guna), action (karma), generality (samanya), particular (vishesh) and inherence (samavaya) and also non-existence (abhava).  As per the Vaisesika Sutra non-existence is of two kinds-

Absence of something in something else (sarh sargabhava)

They are of three kinds (1) antecedent non existence (pragabhava) is the non-existence of a thing before it is produced. For example, when we say that on this particular land, I will build a house with bricks. In this the house is non-existence and therefore antecedent. It means that absence of a connection between the bricks and the house which is not yet been built. The house therefore never exists before it is constructed and therefore non-existed and it is there in mind but have no beginning. When the house will be constructed, the non-existence of the house ended. (2) destruction after production (Dhavam Abhava) means the non-existence of a thing when it is destructed after production. A jar which was produced by a potter and was on my table but it was broken into pieces. There was a jar but later it was non-existent. It is said that there was beginning but have no end. The jar after the destruction became non-existence. The potter cannot make the same jar again, the jar made by the same mud will be something other than the jar which was there on the table. The non-existence of the jar is produced by its destruction but that non0-existence cannot itself be destroyed. To destroy the non-existence of the jar we have to restore the same jar to existence which was on my table.    (3) absolute non-existence (Atyantabhava) os the non-existence between two things for all time in past, present and in future. The absolute non-existence means there is no existence before it starts and there is no existence before it is destroyed. It is non-existence of a thing not in ant particular time but for all time. It is subject of neither have origin and nor to cessation it is both beginningless and endless for example, flying horse or moon on my table or red color milk.

One thing is not another thing (Anyonya abhava) this is non-existence of connection, means when one thing is different from another thing and there is a difference between two things. When two different things exist then one thing is different from another thing and they mutually exclude each other and therefore there is non-existence. For example, a table is non-existent in chair. That means there is no connection between two things and one is non-existence in the second thing. Rock is non-existent in water.

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