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second predication described how within those four determinations, the pitcher could be taken as non-existent and the mango-tree, as not bearing fruits. The first two predications expressed two different aspects of one and the same reality. The third Bhanga is made up of those predica. tions and is apparently a simple summation of those two Bhangas,
The third Bhanga, however, is more than an aggregate of the foregoing two Bhangas. The first predication presents the positive aspect of a real and as such it does not exhaust the whole of it. In the same manner, the second predication expresses the negative aspect of the real and consequently, the real in its entirety is not exhausted therein. The fundamental standpoint of the Jaina philosophy is that a real object is a concrete totality having manifold interrelated aspects, each of these aspects being expressible in one of the seven Bhangas. This would imply this third Bhanga which analytically is constituted of the first and second forms of predication really expresses a new aspect of the object under consideration, an aspect which was manifest neither in the first nor in the second of the Bhangas, taken individually.
that
Experience furnishes us with instances in
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