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express contradictory aspects of the thing. Thus while the implication of the predication of the fourth Bhanga is understandable by means of the processes of cognition, it is not expressible in a short simple language. All words are, of course, the expressions of ideas but not all ideas are expressible in words.
The reality presented by the fourth Bhanga is thus inexpressible. It should not be unnoticed, however that like the other Bhangas, this Bhanga also is controlled by the indeclinable, "Syat". This indicates that so far as the time, the place, the mode and the nature of the object as featuring, in its simultaneously positive and negative character, are concerned, the thing is inexpressible. But the thing is not absolutely inexpressible on that account. It is expressible, as we have seen, in the cases of the first, the second and the third Bhangas; i. e. in the cases in which the times, the places, the modes and the natures of the object are altered, it is expressible in language.
All the same, the object under this fourth Bhanga has a distinct character, although this character cannot be expressed in one single word. It should be observed that the word, inexpressible does not stand for the distinct character;
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