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R. N. MUKERJI
been symbolized A the latter A. Consideration of such cases would be a good extension of 'sabdanaya'.
The above account might be taken for nayavāda. For Syādvāda, disjunctions have to be replaced by conjunctions. In this case, sahārpana is to be taken as a further addition of a to b. Thus kramārpana is b or 2a, and sahārpana, a +b, or 3a.
This treatment has an added advantage that on the basis of four values, as shown in the table, all eight values including complete knowledge, which might be called prajñā, can be obtained.
+ 1/6 1/6 1/3 1/2
1/6 1/3 1/3 1/2 2/3
1/6 1/3 1/3 1/2 2/3
1/3 1/2 1/2 2/3 5/6
1/2 2/3 2/3 5/6 1
This table gives the interesting idea that kramārpana repeated twice gives sahārpana together with either being or non-being. This repetition might be taken as in reversed order.
[A •~(~A)] • [~(~A) · A] = A · [AO~(~A)]
V~(~A) · [AO~(~A)]. It also suggests prajña as a result of sahārpaņa repeated in the same way, thus becoming avaktavyascāvakatavya. It should be noted that in the verse quoted above (p. 230) the statement is repeated twice in reversed order. Thus the necessity in language of discursively starting from one end concept is overcome. For instance, what was inexpressible from the point of view of the universal, when combined with the in-expressible from the point of view of the particular, carries language as far as possible towards prajna. The parallel from probability is that of throwing a coin, when the chance of getting either a head or a tail is }, because each curtails the other's 1. cf. AVD, XXIII, 155-170, p. 145
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