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only a partial picture of the object in relation to the given feature is obviously Vikala or analytic and it is only the aggregate of these seven parts which is capable of giving a complete view of the object as a whole,-a truly synthetic or Sakala knowledge. Yet, a third view in this connection has been that, of the seven constituent sub-judgments, the first, the second and the fourth (which will be described and illustrated hereafter) are Vikala in as much as they take one particular and definitely detached view of the object while the rest of the judgment are Sakala as their views of the object are more or less complex, so to say. Be that as it may, the
Jainas contend that these seven constituents of a complete knowledge are determined by the seven forms of enquiry or study and the consequent findings thereon regarding the object as related to the given attribute. It is said that these enquiries are started on seven forms of questionings that are naturally made on the application of the feature to the object. What is more important to notice in this connection is that according to the Jaina Philosophers these subjective questionings, enquiries and findings regarding the object have their grounds in the nature of the object itself. So that if our knowledge
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