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tive indefinite cognition-snythasis-with the subsequent analysis; so that the primitive cognition shall not be a complete annihilation or disappearance by the condensation of all differences, and so that, on the orher hand, the analysis shall not be an absolute diffusiveness isolation, or abstraction, destructive of all unity, which is not the primitive unity but the relational unity of a variety of aspects. The analytical method is known in the Jain literature as Naya-vada ( consideration of a spects ). The synthetical method is known as Syad-vada doctrine of the inexpugnability of the inextricably combined properties and relations ) or Anekanta-vada ( doctrine of non-isolation). Voluminous works on this subject have been written by Jain scholars, all in mapuscripts still unpublished.
In illustration of what I have thus stated, I may remark that to a person in whom the first germ of reflection is just born the universe is a vague something, an utter mystery-at the most, & unity with out differentiation; analysis leads him to consider its various aspects. He is struck with the change he sees everywhere. The constantly-running waters of rivers, decaying plants and vegetables, dying animals and human beings, strongly impress him that nothing is permanent. His first generalization, therefore, will be that the world is transitory. After years of research and reflection, he may learn that
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