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suppresses such acts and it does not suppress such acts,-its nature is inexpressible. The two propositions combined form the fifth Bhanga and points to a mood (Bhava) of the Indian Union, which was not implied either in the first propo sition or in the second proposition or in the two propositions, simply juxtaposed. We described the inexpressible aspect of the Indian Union in this case by referring to its secular character. The fifth Bhanga thus presents the Indian Union as a secular state suppressing some acts done in the name of religion. Such conception is certainly more than the conception of a state being simply a secular one or a state simply engaged in the suppression of religious acts of its people or even the two facts, simply put together. The fifth Bhanga implies something new, viz, that the Indian Union is " perfectly sincere" in its anxiety to see its peoples develop without detriment to each other.
(3) In the third illustration in the last chapter, the inexpressible character of the ruling princes of India was established with reference to the different times ( Kala ) of their different modes of activity. It was seen that they remained separate from the Indian dominion at one time
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