Sarvadarshanasangraha 1.45

1.45

tasmād idam anavadyaṃ samāsametyādinoktam ācāryaiś ca// iti

Again, this same absence of a condition,[15] which has been given as the definition of an invariable connection [i.e., a universal proposition], can itself never be known; since it is impossible to establish that all conditions must be objects of perception; and therefore, although the absence of perceptible things may be itself perceptible, the absence of non-perceptible things must be itself non-perceptible; and thus, since we must here too have recourse to inference, &c., we cannot leap over the obstacle which has already been planted to bar them. Again, we must accept as the definition of the condition, "it is that which is reciprocal or equipollent in extension[16] with the major term though not constantly accompanying the middle." These three distinguishing clauses, "not constantly accompanying the middle term," "constantly accompanying the major term," and "being constantly accompanied by it" [i.e., reciprocal], are needed in the full definition to stop respectively three such fallacious conditions, in the argument to prove the non-eternity of sound, as "being produced," "the nature of a jar," and "the not causing audition;"[17] wherefore the definition holds,—and again it is established by the śloka of the great Doctor beginning samāsama.[18]