Understanding Samavaya and Abhava in Vaisheshika Darshan

Posted on Oct 16, 2024 in History

Introduction to Samavaya

Definition of Samavaya

Samavaya is the sixth category of substance in Vaisheshika Darshan. It is derived from the Sanskrit words “Sam” (together), “Ava” (down), “I” (to go), and “Ach” (suffix), meaning conjunction or combination. It refers to an inseparable connection between two entities.

Characteristics of Samavaya

According to Tarka Sangraha:

  • Samavaya is an eternal relationship.
  • Samavaya is found in substances that are inherently inseparable (Ayutasiddha).

Types of Samavaya

Most scholars consider Samavaya as a single entity. However, Acharya Gangadhar Rai, commentator of Charaka Samhita, classified it into two types, while Prabhakara proposed multiple types.

  • Eternal Samavaya
  • Non-eternal Samavaya

Samavaya is eternal in eternal substances and non-eternal in non-eternal substances.

Difference Between Samyoga (Conjunction) and Samavaya

  • Samyoga is temporary or non-eternal. For example, the connection between a tree and a bird is momentary. Both the tree and the bird have separate existence even after separation.
  • Samavaya is an eternal relationship. For example, a substance and its qualities are inseparable. Qualities cannot exist independently of a substance.
  • Samyoga is based on action (Karma). When two objects are in conjunction, there is visible movement or action. For example, when a bat hits a ball, both objects exhibit motion.
  • Samavaya does not require action or motion. For example, the relationship between a substance and its qualities is not dependent on any action.
  • Samyoga is reciprocal. For example, when a bat hits a ball, both the bat and the ball are related to each other.
  • Samavaya is not reciprocal. For example, qualities reside in a substance, but a substance does not reside in its qualities.

Therapeutic Significance of Samavaya in Ayurveda

  • The inseparable relationship between a substance and its qualities and actions is called Samavaya. This relationship forms the basis of Ayurveda. The qualities and actions of substances are responsible for treating diseases. If these qualities and actions were not eternally connected to the substance, treatment would be difficult.
  • Samavaya can also be considered the basis of proper diet and lifestyle (Pathya-apathya).

Introduction to Abhava

Definition of Abhava

Abhava is not recognized as a separate category in Ayurveda. Charaka Samhita mentions two categories: Sat (existence) and Asat (non-existence). Asat can be understood as Abhava.

Maharishi Kanada, the founder of Vaisheshika Darshan, did not consider Abhava as a substance. Vaisheshika Sutra recognizes Abhava as a means of valid knowledge (Pramana).

Bhatta Mimamsaka, Vedanta Darshan, Pauranika, and Tantrika consider Abhava as a means of valid knowledge.

Etymology of Abhava

“Abhava” is derived from two words: “A” (not) and “Bhava” (existence). It refers to the non-existence of something.

Characteristics of Abhava

Abhava refers to the absence of something. It should not be confused with complete emptiness or void. It signifies the non-presence of a particular object in a specific place.

According to Acharya Yogindranath Sen:

“Asat Abhavarupam” – That which does not exist is called Abhava.

According to Acharya Chakrapani:

“Asati nishedhavishayapramanagamyabhavarupam” – That which is the object of negation and is knowable through valid means of knowledge is called Asat, which is also known as Abhava.

Abhava is that which is different from Bhava or the object that is understood through the knowledge of its opposite or counter-positive.

Types of Abhava

There are two main types of Abhava:

  • Sansargabhava (Correlational Non-existence)
  • Anyonyabhava (Mutual Non-existence)

Sansargabhava is further divided into three types:

  • Pragbhava (Prior Non-existence)
  • Pradhvamsabhava (Subsequent Non-existence)
  • Atyantabhava (Absolute/Eternal Non-existence)

Anyonyabhava (Mutual Non-existence)

According to Tarka Sangraha:

“Tadatmyasambandhavacchinnapratiyogitako’nyabhava:” – Anyonyabhava is the non-existence of one thing in another, characterized by the relation of identity (Tadatmya).

For example:

  • The non-existence of a pot in cloth (a pot is not cloth).
  • The non-existence of the qualities of pungent substances in sweet substances.

According to Vaisheshika Darshan:

“Sachcha Sat” – Vaisheshika Darshan, Ninth Chapter, First Ahnika

Even Sat (existence) can be Asat (non-existent). A pot exists independently as Sat, but it is Asat in the context of cloth.

Arguments for Considering Abhava as an Independent Category

  • Just as the knowledge of an object is obtained through direct perception (Pratyaksha), the knowledge of its absence is also obtained through Pratyaksha. Just as the existence of an object is real, its non-existence is also real. Therefore, denying the existence of Abhava is misleading.
  • A substance is that which can be expressed through words (“Padasya Arthaha Padarthaha”). Abhava can also be expressed through words. We express the absence of something by saying, “That object is absent.”
  • If Abhava is not accepted, then all objects in the world would become eternal, and their destruction would never occur.
  • Those who believe in liberation (Moksha) must accept Abhava because Moksha is defined as the complete absence of suffering.

Therapeutic Significance of Abhava in Ayurveda

  • Ayurveda does not recognize Abhava as an independent category but describes Asat.
  • Ayurvedic texts describe the signs and symptoms of improper or absent purification procedures (Shodhana Karma).
  • Symptoms of diseases, such as loss of appetite (Aruchi), lack of faith (Ashraddha), and loss of taste (Arasagnyata), indicate the absence of certain elements.
  • Fasting, or the absence of food, is a cause of disease.
  • Avoidance of causative factors (Nidan Parivarjana) is the first step in treatment, which involves the absence of those factors.