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Bhanga. But to consider expressibility' as a Bhanga in itself is wrong. The Sapta Bhanga points out the real relationships in which & given attribute or mode stands to a thing and 'expressibility' cannot be looked upon as a real relation between them.
It may next be urged that if by combining the first, the second and the third predications with the fourth, the fifth, the sixth and the seventh forms of predications have been obtained. then additional propositions may be obtained by combining the same three propositions with the third. The view is illogical. The positive and the negative ideas that give rise to tbe resulting idea in the fourth predication are mingled up and assimilated beyond recognition, so that in combining the ideas of the first, the second and the third Bhangas with the idea of the fourth Bhanga, the fifth, the sixth and the seventh predications enter into fresh relationships with a fresh idea and as such, yield fresh ideas and fresh aspects of reality. The same, however, cannot be said of the three proposed Bhangas. For, what is, for example, the third Bhanga ? The pitcher exists and then, it does not exist. It is true that this third Bhanga yields a new idea in some respects, which is beyond the ken of
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