abhāva

abhāva m. (-vaḥ)

1 Non-existence, annihilation.

2 Death.

3 (In logic) Negation of two kinds, saṃsargābhāva universal negation, and anyonyābhāva relative or mutual negation.

4 (In rhetoric) Absence of the essential parts of poetical description of character, want of the properties or temperaments.

E. a priv. bhāva being.

a-bhāva (vaḥ) 1. m. Non-existence,
want, absence.

abhāva I. Tatpur. m. (-vaḥ) ¹ The not being, the not existing, ab-

sence; e. g. a Vārtt. to Pāṇ. (yasya ca bhāvena bhāvalakṣaṇam):

bhāvalakṣaṇe saptamīvidhāne'bhāvalakṣaṇa upasaṃkhyānam; or in the

Mīm. Sūtras: abhāvadarśanācca, or abhāvāccetarasya syāt; comp.

also the definition of na s. v. aprāśastya; but mostly and

frequently used in this sense as the latter part of a com-

pound, esp. in scientific writings; e. g. in the Mīm. Sūtras:

arthābhāvānnaivaṃ syāt, or karmābhāvānneti parārthatvāt &c.; in

the Vedānta S.: tadabhāvo nāḍīṣu tacchruterātmani ca, or kā-

myāstu yathākāmaṃ samuccīyeranna vā pūrvahetvabhāvāt &c.; in the

Sāṅkhya S.: mūle mūlābhāvādamūlaṃ mūlam, or na pauruṣeyatvaṃ

tatkartuḥ puruṣasyābhāvāt &c.; in the Yoga S.: hetuphalāśrayā-

lambanaiḥ saṃgṛhītatvādeṣāmabhāve tadabhāvaḥ, or tataḥ pratyakcetanā-

dhigamo'pyantarāyābhāvaśca &c.; in the Nyāya S.: vartamānā-

bhāve sarvāgrahaṇaṃ pratyakṣānupapatteḥ, or prāgutpatteḥ kāraṇābhāvā-

danutpattisamaḥ &c.; in the Vaiśeṣika S.: kāraṇābhāvātkāryā-

bhāvaḥ, or kāryābhāvātkāraṇābhāvaḥ; or Pāṇini: avyayaṃ vi-

bhaktisamīpasamṛddhivyṛddhyarthābhāva°°vacaneṣu. ² Absence, want,

failure; e. g. Kātyāy. Śrauta S.: abhāve (scil. yūpasya) khadi-

ravilvarauhitakān (scil. yūpānkuryāt); or Vyāsa: bhrātṝṇāṃ

jīvatoḥ pitroḥ sahavāso vidhīyate . tadabhāve vibhaktānāṃ dharma-

steṣāṃ vivardhate; or Vṛhaspati: pitrorabhāve putrāṇāṃ vibhāgaḥ

saṃpradarśitaḥ (see meaning 4.); or Bhūripr. (= Trik.): (scil.

aṅganānām) abhāvādaṅganātyāgasturagabrahmacaryakam. ³ Non-

existence, non-entity; in this sense mostly occurring in the

philosophical Sūtras; e. g. in the Vedānta S.: nābhāva upa-

labdheḥ; or in the Sāṅkhya S.: anādāvadya yāvadabhāvādbhavi-

ṣyadapyevam; or in the Yoya S.: abhāvapratyayālambanā vṛttirnidrā;

or in the Nyāya S.: abhāvādbhāvotpattirnānupamṛdya prādurbhāvāt,

or sarvamabhāvo bhāveṣvitaretarābhāvasiddheḥ. The category ‘non-

existence or non-entity’ is originally not to either of the

six philosophical systems a pramāṇa (q. v.) or instrument of

forming a right notion; it has been adopted, however, as

such by Kumārila-Svāmin, the commentator of Jaimini and

his followers, and equally by the Vedāntists, although no

mention is made of it, as of a pramāṇa, in the Brahma-

Sūtras; (Gauḍapāda is mistaken in mentioning it in his comm.

on the Sāṅkhyakār. v. 4. as one of Jaimini's pramāṇa); the

Sāṅkhya systems consider it as comprised under the pra-

māṇa āptavacana q. v. and the Nyāya under the pramāṇa

anumāna q. v. In Kaṇāda's or the Vaiśeṣīka system it is

the seventh or last padārtha or category, and distinguished as

saṃsargābhāva and anyonyābhāva, the former again as prāgabhāva,

dhvaṃsa and atyantābhāva; for the definition of these terms see

s. vv.; (hence the word occurs also in the plural, e. g. in

the Bhāṣaparichchheda: viśeṣaṇatayā tadvadabhāvānāṃ graho

'bhavat); Gauḍapāda divides abhāva in prāgabhāva, itaretarā-

bhāva, atyantābhāva and sarvābhāva qq. vv. ⁴ Destruction, death;

e. g. in the Vedānta S.: abhāvaṃ bādarirāha hyevam (Anū-

panar.: muktasya dehādyabhāvaṃ bādarirāha &c.; Śaṅkara: …

tasmādabhāvaḥ śarīrendriyāṇāṃ mokṣe); or Bhaṭṭik.: abhāve

bhavatāṃ yo'smiñjīvettasyāstvajīvaniḥ (Jayam. and Bharatas.:

abhāve vināśe). The instances from Vyāsa and Vṛhasp.

under 2. and similar ones might be referred apparently to

the meaning ‘death’, but it seems more correct to render

them ‘if the parents are no more’ or ‘in the absence of

the parents’ &c. instead of ‘on the death of the parents’ &c.

E. a neg. and bhāva.

II. Bahuvr. f. (-vā) A shade, a shadow (? according

to the Nighanta-Prakāśa). E. a priv. and bhāva.

abhāva a-bhāva, as, m. non-existence, ab-

sence; non-entity, negation, nullity, the seventh cate-

gory in Kaṇāda's system; annihilation, death.

a-bhāva, m. non-existence; absence; lack.

abhāva a. [na. ba.]

1 Without love or affection.

2 Non-existent.

— vaḥ

1 Not being or existing, non-existence; gato bhavo'bhāvaṃ Mk. 1 has disappeared.

2 Absence, want, failure; sarveṣāmapyabhāve tu brāhmaṇā rikthabhāginaḥ Ms. 9. 188; mostly in comp.; sarvābhāve harennṛpaḥ 189 in the absence of all, failing all; toya°, anna°, āhāra° &c.

3 Annihilation, death, destruction, non-entity; nābhāva upalabdheḥ Ś. B.; Śi. 20. 64; Ki. 18. 10.

4 (In phil.) Privation, non-existence, nullity or negation, supposed to be the seventh category or padārtha in the system of Kaṇāda. Strictly speaking abhāva is not a separate predicament, like dravya, guṇa, but is only a negative arrangement of those predicaments; all nameable things being divided into positive (bhāva) and negative (abhāva), the first division including dravya, guṇa, karma, sāmānya, viśeṣa and samavāya and the second only one abhāva; cf. atra saptamasthābhāvakathanādeva ṣaṇṇāṃ bhāvatvaṃ prāptaṃ (pb) tena bhāvatvena pṛthagupanyāso na kṛtaḥ Muktā. abhāva is defined as bhāvabhinno'bhāvaḥ ( pratiyogijñānādhīnaviṣayatvaṃ) that whose knowledge is dependent on the knowledge of its pratiyogī. It is of two principal kinds saṃsargābhāva and anyonyābhāva; the first comprising three varieties prāgabhāva, pradhvaṃsābhāva, and atyaṃtābhāva.

Comp.

— saṃpattiḥ f. false attribution (= adhyāsa q. v.)

abhāva m. not being, non-existence, absence, want, failure, destruction, death. —°vaṃ gam perish, die.*

abhāva a-bhāva, m. non-existence; absence,
lack.

a-bhāva m. non-existence, nullity, absence

non-entity, negation (the seventh category in Kaṇāda's system)

proof from non-existence (one of the six pramāṇas in Vedānta phil. [‘since there are no mice, therefore there must be cats here’] See pramāṇa)

annihilation, death.

abhāva

m. (-vaḥ)

1. Non-existence, annihilation.

2. Death.

3. (In logic)
Negation of two kinds, saṃsargābhāva universal negation, and anyonyābhāva
relative or mutual negation.

4. (In rhetoric) Absence of the essen-
tial parts of poetical description of character, want of the pro-
perties or temperaments.

E. a priv. bhāva being.

abhāva a. [na. ba.] Without love or affection. kaccinnābhihato'bhāvaiḥ śabdādibhiramaṅgalaiḥ Bhāg.1.14.40. -2 Non-existent. -vaḥ 1 Not being or existing, non-existence; gato bhāvo'bhāvam Mk.1 has disappeared. -2 Absence, want, failure; sarveṣāmapyabhāve tu brāhmaṇā rikthabhāginaḥ Ms.9.188; mostly in comp.; sarvābhāve harennṛpaḥ 189 in the absence of all, failing all; toya˚, anna˚, āhāra˚ &c. -3 Annihilation, death, destruction; (vaco...pathyamuktam) rākṣasānāmabhāvāya tvaṃ vā na pratipadyase Rām.5.21.10. non-entity; nābhāva upalabdheḥ Ś B.; kṣaṇamātrabhavāmabhāvakāle Śi.20.64; Ki.18.10. -4 (In phil.) Privation, non-existence, nullity or negation, supposed to be the seventh category or padārtha in the system of Kaṇāda. (Strictly speaking abhāva is not a separate predicament, like dravya, guṇa, but is only a negative arrangement of those predicaments; all nameable things being divided into positive (bhāva) and negative (abhāva), the first division including dravya, guṇa, karma, sāmānya, viśeṣa and samavāya; and the second only one abhāva; cf. atra saptamasyābhāvakathanādeva ṣaṇṇāṃ bhāvatvaṃ prāptaṃ tena bhāvatvena pṛthagupanyāso na kṛtaḥ Muktā.) abhāva is defined as bhāvabhinno'bhāvaḥ (pratiyogijñānādhīnaviṣayatvam) that whose knowledge is dependent on the knowledge of its pratiyogī. It is of two principal kinds saṃsargābhāva and anyonyābhāva; the first comprising three varieties prāgabhāva, pradhvaṃsābhāva, and atyantābhāva. -Comp. -saṃpattiḥ f. false attribution (= adhyāsa q. v.)

abhāva is an alternate of abhava. abhava abhava m. et abhāva a. (bhū) qui n'est pas.

— S. m. non-existence, néant; destruction, anéantissement; mort.

a-bhāva- m. absence; non-être; destruction ; -in- a. qui ne doit pas arriver; -ka- a. qui nuit à (gén.).

abhāva (3. a + bhāva) m.

1) Nichtdasein, Nichtvorhandensein, Abwesenheit; das subj. im gen.: teṣāmabhāve ŚVETĀŚV. UP. 6, 4. KĀTY. ŚR. 4, 3, 23. M. 8, 259. 9, 188. geht im comp. voran: tadabhāve KĀTY. ŚR. 4, 3, 23. M. 3, 212. 8, 182. 258. 9, 189. R. 4, 31, 6. PAÑCAT. 212, 1.

— 2) Nichtsein, = asattva TRIK. 3, 3, 411. MED. v. 31. = asattā H. an. 3, 693. bhāvābhāvakara ŚVETĀŚV. UP. 5, 14. P. 1, 1, 57, Sch. Die siebente Kategorie in Kaṇāda's Systeme MADHUS. in Ind. St. 1, 18, ult. COLEBR. Misc. Ess. I, 264. 288. Z. d. d. m. G. 6, 14.

— 3) Vernichtung, Tod TRIK. 3, 3, 411. H. 1517. an. 3, 693. MED. v. 31. kulasya tvamabhāvāya kālarātririvāgatā R. 2, 73, 4. rākṣasānāmabhāvāya bharturasyā bhavāya ca 5, 27, 6. tadabhāve sobald er stirbt VID. 202. abhāvāya na bhūtaye DRAUP. 5, 9.

— Vgl. abhava .

abhāva

3) SŪRYAS. 7, 24. 11, 3.

abhāva m.

— 1) das Nichtdasein , Fehlen , Unterbleiben , Abwesenheit.

— 2) das Nichtsein.

— 3) Vernichtung , Tod.

abhāva m. das Nichtdasein, Fehlen, Abwesenheit, Mangel.

abhāva m. ° = abhāgya, Sūryaś. 38^c.

abhāva m. (KARM. ex a priv. et bhāva existentia) i. q. praec.

DR. 5. 9.

abhāva pu0 na bhāvaḥ . bhāvabhinne sattvena pratītyanarhevaiśeṣikokte
saptamapadārthe bhāvabhinnatvamabhāvatvamiti bahavaḥ . bhāvabhedā-
ayarūpatvasya tallakṣaṇasya abhāvaviśeṣaghaṭitatvena anyonyā-
śrayadoṣagrastatayā abhāvatvamakhaṇḍopādhiriti navyāḥ .
abhāvaśca bhāvābhāvasādhāraṇāśrayaḥ ghaṭābhāvasya paṭe paṭā-
bhāvado ca sattvāt sa ca bhāvātiriktaḥ kaścit padārtha
ityādhunikā vaiśeṣikā naiyāyikāśca urarīcakruḥ . sūtra-
kṛtā tu “dravyaguṇakarmasāmānyaviśeṣasamavāyānāṃ padārthānāṃ
sādharmmavedharmmyābhyāṃ tattvajñānānniśreyasam” iti ṣaḍeva
padārthāḥ kaṇṭhata uktāḥ . ata eva “na vayaṃ ṣaṭpadārthavādinaḥ”
iti sāṃkhyasūtre ṣaṭpadārthīsvīkārasteṣāṃ sūcitaḥ .
ādhunikāstu ghaṭonāstītyādipratītyanyathānupapattyā padārthā
ntarambhāvaṃ kalpayanti . prābhākarāstu abhāvasyādhikaraṇasva
rūpatvasaṅgīcakruḥ . teṣāmayamāśayaḥ “mānādhīnā meyasiddhi-
rityukteḥ abhāvasyātiriktasya siddhau pramāṇaṃ vaktavyam
na tāvat pratyakṣam, abhāvasya rūpādyabhāvena indriyasanni-
karṣābhāvāt tadayogyatvāt na ca indriyasaṃyuktaviśeṣaṇatā
tatsannikarṣaḥ bhūtalādau cakṣurādisannikarṣasattve'pi tat
svarūpaviśeṣaṇatāyā avyāvarttakatvāt anyathā ghaṭābhāva
pratyakṣakāle ṣaṭādyamāvapratyakṣasya durvāratvāt bhūtalādi-
svarūpasyānugamāt tulyai sannikarṣarūpe viśaiṣaṇatā
sambandhe vimigamanābhāvena niyāmakatvābhāvāt . atha
jñānalakṣaṇayā yasya jñānaṃ tasyaivābhāvasya pratyakṣamiti
kalpanādasti niyama iti cet jñānalakṣaṇayā ghaṭāderupanaye
tadviśiṣṭabuddherevodayaprasaṅgāt viśiṣṭabuddhau viśeṣaṇajñānasya-
hetutvena tajjñānasāmagryāḥ samavadhānāt atha abhāva-
jñānasāmagryāḥ pratibandhakatvena na tadbogha iti cet abhāva-
bodhasāmagryāḥ aniyatatvena tasyā apratibandhakatvāt
indriyasannikṛṣṭaviśeṣaṇatātmakasya svarūpasambandhasya bhūtalādi-
svarūpatvānativṛtteḥ bhūtalādisvarūpasya kadācidapyanapāyena
pratibandhakatvāyogāt anyathā bhūtalādau kadāpi ghaṭāde-
rjñānalakṣaṇayā viśiṣṭajñānasyānutpattyāpatteḥ “abhāvabuddhiśca
viśiṣṭavaiśiṣṭyāvagāhibodhamaryyādāṃ nātiśete” iti dī-
dhitikṛdukterādau pratiyogijñānasyāpekṣitatvena abhāvāṃśe
pratiyogijñānavat dharmmyaṃśe tadbhānasya duṣparihāratvāt .
etena yogyānupalbdhestatra hetutvakalpane'pi na nistāraḥ .
ghaṭādīnāmiva paṭāderapi yogyatayā tadupalabdherabhāvasya
sattvena sarveṣāṃ yogyānāmabhāvapratyakṣaprasaṅgāt . nāpyanumānaṃ
tatra pramāṇaṃ, tatra vyāptiliṅgāderabhāvāt . tasyaivājñāne
tadvyāpyatāgrahāsambhavācca kiñcātiriktābhāvavādibhiḥ bhūtale
“ghaṭonāstīti pratītiḥ saviṣayā pratītitvāt yattaj-
jñānaṃ tattat saviṣayakaṃ yathā ghaṭādijñānamityanumānaprayogaḥ
svīkāryyaḥ . tatra tadanumānena saviṣayakatvasiddhāvapi adhi-
karaṇasvarūpeṇaiva tadviṣayakatvasambhavena uddeśyāsiddheḥ
nāpi lakṣaṇāttatsiddhiḥ abhāvasya nirvaktumaśakyatayā
tallakṣaṇasyaivābhāvāt . tathā hi abhāvaśabdasya vyut-
pādyamānasya bhāvabhinnatvavācitayā bhāvabhinnatvamabhāvasya
lakṣaṇa bācyaṃ tacca bhedarūpābhāvajñānasāpekṣatvenānyonyāśraya-
doṣakavalitatvena durjñeyam . kiñca bhāvabhinnatvasya abhāva-
lakṣaṇatve bhāvarūpaviśeṣaṇajñānaśūnyakāle ghaṭonāstīti
pratyayānupapattiḥ viśiṣṭavuddherviśeṣaṇajñānādhīnatvāt, abhāvo
na bhāva iti vākyāt śābdabodhānupapattiśca uddeśyatā-
vacchedakavidheyayoraikye ghaṭoghaṭaḥ ityādāviva śābdabodhā-
bhāvasya sarvasammatatvāt . etena abhāvatvam samavāya
sāmanādhikaraṇyānyatarasambandhāvacchinnapratiyogitākasattvā-
bhāvavattvamityuktāvapi na nistāraḥ tathātve abhāvo na
bhāva iti śābdabodhopapattāvapi tadajñānakāle ghaṭonā-
stīti pratyayasyānupapatteranyonyāśrayadoṣasya duṣparihara-
tvācca . ghaṭābhāvābhāvāderghaṭarūpatayā'ṅgīkāreṇa tatra sama-
vāyena sattāvattvena niruktābhāvabattvābhāvāt ghaṭābhāvābhāvo'-
bhāva iti buddheranutpattyāpatteśca . atha abhāvavat abhāvatvamapyati-
riktaḥ padāryaḥ tarthācābhāvatvaṃ na bhāvabhinnatvādi kintu svarūpa-
sambandhaviśeṣaḥ akhaṇḍopāghirveti matam tatredamucyate
ko'yaṃsvarūpasambandhaḥ? kiṃ svarūpameva saṃbandhaḥ? svarūpasya vā
sambandhaḥ? tatrādye yadi adhikaraṇasvarūpasyaiva sambandhatvam
āyātaṃ tarhi abhābasyādhikaraṇasvarūpatvena, svarūpa
syaivābhāvādhikaraṇasambandhatvena bhavatā'pi svīkārāt .
antye kasya svarūpasya sambandhaḥ? yadi adhikaraṇasya
tadā jitaṃ prābhākaraiḥ anyasya tathābidhatve'pa-
siddhāntāpatteḥ bhūtale tadādhāratānupapatteśca . akhaṇḍo-
pādharapi abhāvavat pramāṇasāpekṣatayā taddoṣatāda-
vasthyam pramāṇādhīnatayaiva padārthasya siddheḥ sarvvasammatatvāt
asati pramāṇe kathaṃ tatsiddhiḥ? . kiñca akhaṇḍopādhitvagya
bhavanmate kāraṇatādāvapi sattvenābhāvetarabhedāsādhakatayā talla-
kṣaṇatvāyogaḥ bhinnabhinnāsvaṇḍopādhisvīkāre ca tasyāpi
lakṣaṇasāpekṣatayā tasya ca nirvaktumaśakyatayā na tasyābhāva-
lakṣaṇatvam . na ca nañpadaśakyatāvacchedakatayā tatsiddhiḥ
tathāhi abhāvasya adhikaraṇasvarūpatve svarūpasaṃbandhaviśeṣasyaiva
nañpadaśakyatāvacchedakatvaṃ vācyaṃ tadapekṣayā abhāvatvarūpā-
khaṇḍopādhereva tathātvakalpane lāghavam iti vācyam kambu-
grīvādimānityādau gurudharmme'pi śakyatāvacchadakatvasvīkā-
rāt anyathā ghaṭaḥ kambugrīvādimānityādi vākyāt śābda-
bodhānupapattiḥ . upeyate ca sarvaiḥ gurudharmme'pi śakyatāva-
cchedakatvam . atha śabdaeva abhāve prāmāṇamiti cet
śabdavedyasya ba dhyāputrāderapi, atiriktatayā kalpanāpatteḥ
athāptaśabdaeva pramāṇamiti cenna abhāvasya padārthānta-
ratve āptavākyābhāvāt bhavatāṃ sūtrakṛtā'pi abhāvasya
ṣaṭpadārthātiriktatayā kvāpyanukteḥ abhāvaśabdamātra-
prayoge'pi tasyādhikaraṇasvarūpatvenopakṣīṇatvāt .
evamatiriktābhāvakalpanapakṣe niraste'pi svapakṣadoṣoddhāra-
mitthaṃ cakruḥ . abhāvasyādhārasvarūpatve bhūtale ghaṭonāstī-
tyādāvadhikaraṇatāpratītiḥ kathaṃ saṃgacchatāmiti cet
pareṣāmiva atyantābhāvasya nityatve'pi ghaṭasattve ghaṭābhāva-
buddheranutpāde tattatkālīna bhūtalādisambandhasya niyāmakatāvat
tattatkālīnabhūtalasvarūpasyaiva abhāvapadārthatayā tathāpratī-
tisambhavāt tattatkālīnabhūtalasvarūpasya ghaṭādyanavecchadyakāla-
sambandharūpatayā tasya ca bhūtale svarūpamityādivadādhāratā-
'kṣateḥ . etenānantasambandhasvarūpakalpanāpekṣayā ekābhāva-
kalpane lāghavamityapāstaṃ kḷptatayā kālasya tatsambandhasya
ca sarvavādisammatatayā adhikasyākalpanāt . bhavatāmabhāva
iva tatraiva sambandhe ghaṭādeḥ pratiyogitayānvayaḥ kalpyate
ato nādhikakalpanā . ghaṭo na paṭa ityādau paṭaniṣṭhameya
tattatkālīnatādātmyaṃ bhedaśabdārthastatraiva paṭatādātmyā-
nupahikasya tādātmyasyādhikaraṇe ghaṭādisvarūpe bhede
tādṛśasambandhe vā paṭādeḥ pratiyogitayānvaye sarvasāmañja
syam . ataeva “na so'sti pratyayoloke yatra kālo na
bhāsate” ityukteḥ sarvatrabuddhau kālāvabhāsa ityabhipuktoktiḥ .
bhaktāmabhāvabhedabuddhyoryadhā niyamaḥ manmate'ṣi tathā .
vāyvādau rūpādyabhāvacākṣuṣatvādyanupapattiriṣṭaiva ta ca tatra
dṛḍhataraṃ kiñcit pramāṇamastiyaina tatsvīkārāvaśyakateti” .
abhāvabhedabuddhyorniyamāśca nañaśabde pradarśayiṣyante . bho'yama-
bhāvaḥ bauddhaḥ śūnyatayā ākāśatayā nirāvaraṇatayā niru-
pākhyatayā ca vyavahriyate tacca tanmatāvasare vakṣyate . “a-
bhāvo vā tadartho'stu bhāṣyasya hi tadāśaya” iti hariḥ .
“nābhāvaupalabdheḥ śāṃ0 sū0 . “nāsatovidyate bhāvo
nābhāvovidyate sataḥ” iti gītā . yathā ca abhāvānna
bhāvotpattistathā utpattiśabde vakṣyate . nyāyādimate sa
cābhāvaḥ dvividhaḥ saṃsargābhāvaḥ anyonyābhāvaśceti bhedāt
saṃsargavāvaśca dhvaṃsaprāgabhāvātyanyābhāvabhedāt trividhaḥ .
“abhāvaśca dvidhā saṃsargānyonthābhāvabhedataḥ . prāgabhāvastathā
ṣvaṃ so'pyatyantābhāvaeva ca . evaṃ traividhyamāpannaḥ saṃsargābhāva
iṣyate” iti bhāṣā0 . prāgabhāvaśca utpatteḥ prāk
kāraṇasya sūkṣmāvasthā, utapattirāvirbhāvaḥ, dhvaṃsastirobhāva
iti sāṃkhyādayaḥ . 2 maraṇe, maraṇañca svādṛṣṭārabdhaśaro-
reṇasaha jīvasya vibhāgaḥ, pūrvvasaṃyoganāgo bā, prāṇavāyo-
rutkramaṇaṃ vā bodhyam . bhāvaḥ ālaṅkārikoktaratyādi-
sthāyibhāvaḥ 3 tacchūnye tri0 . āntaraḥ bhāvaḥ snehāpara-
paryyāyaḥ anurāgaḥ . 4 taddhīne tri0 . sacānurāgaḥ deva-
viṣayo bhaktiḥ putrādiviṣayaḥ snehaḥ, patyādiviṣayaḥ premeti
bhedaḥ . mīmāṃsakādyukte abhāvagrāhake 6 yogyānupalabdhi
rūpe pramāṇe 7 asattve, avidyamānatve ca . vāsti
bhāvaḥ sattvaṃ yasya . 8 mithyābhūte tri0 .