Sarvadarshanasangraha 3.154

3.154

yadi vastv asty ekāntataḥ sarvathā sarvadā sarvatra sarvātmanāstīti nopāditsājihāsābhyāṃ kvacit kadācit kenacit pravarteta nivarteta vā/ prāptāprāpaṇīyatvād aheyahānānupapatteś ca/ anekāntapakṣe tu kathaṃcit kvacit kenacit sattvena hānopādāne prekṣāvatām upapadyete/ kiṃ ca vastunaḥ sattvaṃ svabhāvaḥ, asattvaṃ vetyādi praṣṭavyam/ na tāvad astitvaṃ vastunaḥ svabhāva iti samasti/ ghaṭo ’stīty anayoḥ paryāyatayā yugapat prayogāyogāt/ nāstīti prayogavirodhāc ca/ evam anyatrāpi yojyam/ yathoktam:

If a thing absolutely exists, it exists altogether, always, everywhere, and with everybody, and no one at any time or place would ever make an effort to obtain or avoid it, as it would be absurd to treat what is already present as an object to be obtained or avoided. But if it be relative (or indefinite), the wise will concede that at certain times and in certain places any one may seek or avoid it. Moreover, suppose that the question to be asked is this: "Is being or non-being the real nature of the thing?" The real nature of the thing cannot be being, for then you could not properly use the phrase, "It is a pot" (ghaṭósti), as the two words "is" and "pot" would be tautological; nor ought you to say, "It is not a pot," as the words thus used would imply a direct contradiction; and the same argument is to be used in other questions.[57] As it has been declared—