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of bearing fruits by the mango-tree were affirmed in the first Bhanga. As in the first Bhanga, so in the second predication, the predication is not absolute but is circumscribed by the determinants whioh are referred to by the expression, " Syát" i. e. 'in some respects' Absolute statements are meaningless. A pitober exists but cannot be said to exist absolutely; absolute existence of the pitoher would reduce it to a colourless, unvaried and rigid self-identity. It cannot be disturbed oven by its being a cause in any sense i. e. by its producing anything out of it or by modifying itself in any way. Absolute existence is thus tantamount to unreality, so far as our experiential world is concerned. This would be more manifest if we attribute the fact of fruit-bearing to the mango-tree absolutely. There can be no mango tree, the being of which is unconditionally and eternally taoked to or identified with fruit-bearing. The affirmation of something about something is always conditioned by the schemata of time, space, nature and mood, as we have seen. In the same manner, when non-exist. ence is attributed to something, as in the socond manner of predication of the Anekanta-vada, the negation is not to be understood as absolute. The pitcher is non-existent only “in some res.
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