tataś ca yathā yena prakāreṇa bhavatāṃ kvacid arthe jñānaṃ pravartate tathā tenaivākāreṇa param utkṛṣṭam, sārvajñaṃ {iti}sambadhyate, pravartiṣyate ityacodyametad iti //
Thus, just as your cognition of a certain object comes about in a particular manner, in exactly that same form the supreme [and] excellent [cognition] of the omniscient one would arise [as well], so this objection [that was raised] is not valid.