Śaśadhara, a Navya-nyāya philosopher active in the 14th century, explains prior absence (prāgabhāva) by referring to the dissolution of a world (pralaya) in the “Causeness Chapter” (Kāraṇatā-vāda) and “Absence Chapter” (Abhāva-vāda) of his Nyāya-siddhānta-dīpa.
Gaṅgeśa, on the other hand, who was contemporary with or immediately following Śaśadhara, defines that absence without referring to such a dissolution in the “Absence Chapter” (Abhāva-vāda) of his Tattva-cintāmaṇi. His attitude with regard to absence represents the method independent of mythical aspects such as that kind of dissolution, and dependent on daily experience. If mythical aspects represent revelation (mokṣa) and the results of rituals, we cannot deny that Navya-nyāya is subject to them. However, it is sure that Gaṅgeśa attempts to avoid those aspects as much as possible, in defining philosophical concepts such as absence.
