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with the particular attribute, applied to it, a conception of the object as the common ground of varying modifications. A judgment and for the matter of that, all knowledge is thus synthetio in some respects and an analytic also in some respects. This important viow-point is taken by the Jaina thinker, Vadi-deva, when he states that every Bhanga or constituent judgment in a theory of correct knowledge is both Sakaladeśa-Svabhāva and VikaladeśaSvabhava. On the other hand, it has been held by some that every judgment consists of an object and of a feature attributed to it and correct knowledge involves a correct understanding of the exact relationship between the object and this attribute. Although our knowledge of the object as related to a particular feature of it, is ordinarily but one cognitive whole, it will, when correct and complete, be found on analysis to have more than one constitutive parts. A coording to Jaina Sapta Bhanga theory, which will be considered in this essay, the number of these elements of knowledge is no less than seven,each of these constitutive parts presenting a new aspect of the object in relation to the given feature. Each of these seven constitutive parts of knowledge, however, presenting as it does,
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