Studies in Indian Philosophy

Author(s): Dalsukh Malvania, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 80

Tamas and Chaya in the Jaina view
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tion, “By the expression 'ālokāpagama' do you want to denote the negation of light or just the portion of the earth or the like?” In the first case the punishment could be only the. crushing of the Vaisesika view (- according to which chāyā is absence of light and not a portion of the ground qualified by absence of light). In the event of the second alternative being admitted, if without negation, the portion of the earth is alone spoken of, then it would be a case of atiprasanga (absurd over-extension ), for even when the place is encompassed by light there would be the contingency of its being spoken of as just alone. And if by 'ālokāpagama' just the surface of the earth or the like is spoken of, then the expression 'portion of the earth qualified by 'ālokāpagama' should only mean the portion of the earth or the like qualified by just the surface of the earth or the like'-which is simply inconsistent talk.
This refutes even what śālikanātha has said in the Tattvā. loka-prakarana' of the Prakaranapascikā, viz. “We admit that when light is warded off we have chāyā. No chāyā having another colour is seen as distinct from the portion of the earth, from which light has departed. So we hold that the portion of earth or the like from which light has been kept away is itself chāyā.”l.
The argument of the opponent that if it were another substance, even in the absence of the umbrella, chāyā would be apprehended as existing along with light-is not proper. For some chāyā-atoms, being related to the umbrella, spreading in view of the absence of light, and so transformed are accepted as chāyā-substance, So the contingency urged of chāyā remaining along with light even when the umbrella is removed is not proper, for the persistence of the effect in the absence of the modifying cause is something that is contrary to our experience. Verily we never see even for a moment the Nipa tree, etc. remainiag in the absence of earth etc. Therefore it is established that chāyā is a substance over and above earth, etc. 11