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molecules of darkness as no tactual sensations arise from darkness. The Jaina’s refute the position of Śrīdhara by showing that as a matter of fact darkness does give rise to tactual sensation viz:—the sensations of coolness. They also argue: 'Darkness does give rise to tactile sensations as it has form like the earth. The fact of darkness having form is not unproved'. Expressions, for example, that 'darkness is black’ show that darkness is perceived to have a black form. The next argument in support of the Vaiseșika position that darkness is but negation is based on the fact that it is outside the categories of substance, attribute and activity. The Jaina reply is that the doctrine that darkness is not a substance is unproved. Similarly, the argument for the negative view of darkness cannot be built on the fact that it is opposed to light. Water is opposed to fire but is not for that reason an unsubstantial negation. Next,-it cannot be said that there is nothing to support the doctrine of the substantiality of darkness. The very expressions viz:
deep darkness', 'waves of darkness' etc. indicate that darkness is conceived as a substance. Lastly, it may be pointed out that there is difficulty in conceiving darkness as but the negation or non-existence of light. For, of what kind of nonexistence would it be? Darkness cannot be the 'prior-nonexistence of light, for it would then be impossible for darkness to reappear after once light has appeared. The 'prior non-existence of a thing cannot occur after once the thing has come into existence. Similarly, darkness cannot be treated as 'posterior-non-existence of light; for it would then be impossible for light to reappear after once darkness has come up. The 'prior non-existence' has no beginning and the 'posterior-non-existence has no end. Thirdly, darkness cannot be the 'reciprocal non-existence of light, as it can appear even on a well lighted day. Fourthly, darkness is not the "absolute non-existence of light in as much as darkness is due to its own peculiar causes and conditions”.
(From my translation of Pramāņa-naya-tattvālokālankāra).
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