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do refer to new aspects of reality. If this is so, their relevancy cannot be denied and their eliminations from the Sapta Bhanga cannot be advisable, if a complete view of the reality is one's aim and objoat.
It may next be urged that in the fourth Bhanga, we get the first predication as well as the second predication. The fifth, the sixth and the seventh predications are nothing but the same first and the second predications entering into combination with the fourth which already embodies a combination of them and the fifth, the sixth and the seventh are practically reduplications of the fourth Accordingly, nothing can be expected to be gained from the firth, the sixth and the soventh Bhangas beyond what is con. tained in the fourth. It may, however, be stated in reply to this contention that the first and the second predications when they form the fourth, lose their individual matters in it, so much so, and so completely, that the fourth Bhanga emerges as a fully independent judgment with its own peculiar novel matter. The fourth predication embodies a new idea about the object and its combinations with the first, the second and the third predications give newer aspects of reality. It is therefore not possible to eliminate
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