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JAINISM Analysis comes next: resolving, separating, or differencing the parts, elements, properties, or aspects of the object of cognition.
Synthesis comes last: it is the putting together of the first vague indefinite cognition with the subsequent analysis to form a relational unity of a variety of aspects. Thus the next subject, the consideration of aspects (naya-vada), is introduced.
CONSIDERATION OF ASPECTS, OR WAYS OF
KNOWING THINGS
This subject and the following one are given in some detail in Pandit H. L. Jhaveri's “First Principles of the Jain Philosophy,” Luzac & Co., 1910, 1s. 4d. or Jaina Publishing House, ARRAH.
In the analysis of an object or idea, consideration is given to the aspects, and in considering one of the innumerable qualities of a thing the rest must not be denied. There are two classes of aspects, namely, the aspects of a thing regarded as permanent, and the aspects of a thing regarded as perishable. For instance, this book, regarded as a book, is perishable; it has come into and will go out of existence; but looked upon as atoms of matter it is permanent, neither having come into existence nor being capable of going out of existence. From one point of view (the dravyarthikanaya) the universe is without beginning and without end; from the other point of view (the paryayarthikanaya) we have creation and destruction at every moment. These two aspects are found in ana
lysis. After analysis comes the synthesis mentioned Jain Education International For Private & Personal Use Only www.jainelibrary.org
