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by them, it is never possible to identify the third Bhanga with the fourth. The reduction of the number of propositions in the Sapta Bhanga cannot thus be effected by assimilating the above two Bhangas into one.
Reality is thus not confined to any one or more ( less than the above seven) of its attributes, modes or features. Each of those features is not of course illusory but real in its own way i. e., each expressing only a partial aspect of the real whole. This real whole is comprehensive, incorporating in itself all the above seven partial aspects and organising them all in a perfectly harmonious unity.
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