Non-apprehension, anupalabdhi (अनुपलब्धि)

Summary

Non apprehension is the means by which an absence is known, in the schools that count it apart. You know the pot is not on the ground because, the conditions being fit, you do not apprehend it. The Nyāya (न्याय) sūtra (सूत्र) folds absence into inference. Later Nyāya (न्याय) says absence is perceived. Vaiśeṣika (वैशेषिक) discusses absence in its ninth book without making this a separate means in the opening list. The page says who gives non apprehension its own name.

नेपालीमा

अनुपलब्धिलाई अलग साधन गन्ने दर्शनमा यो अभाव जानिने साधन हो। अवस्था मिलेको बेला घडा नदेखिएकाले भुइँमा घडा छैन भनिन्छ। न्यायसूत्रले अभावलाई अनुमानभित्र राख्छ। पछिको न्यायले अभाव प्रत्यक्षले जानिन्छ भन्छ। वैशेषिकले नवौँ अध्यायमा अभाव छलफल गर्छ, सुरुको सूचीमा यसलाई छुट्टै साधन नबनाई। पृष्ठले कसले अनुपलब्धिलाई आफ्नै नाम दिन्छ भन्छ।

Also called abhāva (अभाव), absence. The floor is in view. The jar that would be standing on it is not grasped. The knowing that the jar is absent is the knowing this page is about.

Bhāṭṭa (भाट्ट) and Prābhākara (प्राभाकर)

Bhāṭṭa (भाट्ट) Mīmāṃsā (मीमांसा), Kumārila (कुमारिल)'s school, counts this as a sixth means, beside perception, inference, comparison, word, and postulation. For that school abhāva (अभाव), non-existence, is its own kind of object, and the instrument that knows it is this sixth.

Prabhākara (प्रभाकर)'s school counts five and keeps postulation. He calls the knowing of the empty ground adhikaraṇa-mātra-pratyakṣa (अधिकरण-मात्र-प्रत्यक्ष), perception of the bare locus. adhikaraṇa (अधिकरण) is the ground, the place where the jar would stand. mātra (मात्र) means that alone. The eye meets the ground. The judgment that the jar is absent is that perception. Non-existence, on this account, is not a further category of things, and it receives no instrument of its own. The sixth name is spare.

Advaita (अद्वैत), for worldly knowing, follows the Bhāṭṭa (भाट्ट) six, so non-apprehension has a place there. Brahman (ब्रह्मन्) is known by scripture, as Vedānta (वेदान्त) 1.1.3 and Upadeśasāhasrī (उपदेशसाहस्री) 17.8 say. An absence on a floor is a different object.

न्याय Nyāya

Nyāya (न्याय) 2.2.1 hears abhāva (अभाव) offered as a further means. 2.2.2 answers that absence is nothing other than inference. 2.2.7, later in the same chapter, raises the objection that absence is not a means, because its object is not established. 2.2.8 onward answer it. Nyāya (न्याय) keeps absence valid. The sūtra (सूत्र) folds absence into inference. Later Nyāya (न्याय) says absence is perceived.

न्यायसूत्र २.२.७ ले अभाव प्रमाण होइन भन्ने आपत्ति उठाउँछ। २.२.८ देखि त्यसको जवाफ आउँछ। सूत्रले अभावलाई अनुमानभित्र राख्छ। पछिको न्यायले अभाव प्रत्यक्षले जानिन्छ भन्छ।

A look-alike in Jaimini (जैमिनि)

Jaimini (जैमिनि) 1.1.5 contains anupalabdhe (अनुपलब्धे). That form means 'when the object is not perceived.' The sitting on that line is about verbal teaching as a means. It is not the name of the sixth means on this page.