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the first and the second predications. But as we have pointed out, inspite of the novelty of the idea involved in the third Bhanga, the ideas of the first and the second Bhangas are nevertheless prominently present in it. The result is, the third Bhanga remains essentially as the pitcher firstly exists' and 'the pitoher thereafter does not exist'; and if we add to this the proposition of the first predication, 'the pitcher exists' or the proposition of the second predication, the pitcher does not exist' or the proposition of the third predication itself, we gain no new idea thereby but only tautologous reduplications. Accordingly, any attempt to increase the number of the predications of the Anekanta-vāda by combining the first, the second or the third with the third manner of predication is futile.
The number of predications in the Sapta Bhanga cannot thus be increased to more than seven. But it may be asked: cannot the said number be decreased ? It is urged by the Mināmse thinkers that the first predication and the second predication are essentially the same. To say "A is B" is the same thing as to say “ A is not not-B'i. o. to say that 'the pitcher exists as a pitcher' is the same as to say that *the pitcher does not exist as the not-pitcher'.
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