syād etat nahi mukhyato yādṛśaṃ jñānasyātmasaṃvedanaṃ tādṛgevārthasyeṣṭam kiṃ tarhisvābhāsajñānajanakatvamevārthasya saṃvedyatvam tataś ca yadi mukhyaṃ saṃvedanaṃ hetutvenopādīyate tadā hetor asiddhatā athāpi yathākathañcit saṃvedanaśabdavācyatāsāmyāt /
One might object: "The cognition of an object is not held to be primarily the same as cognition's self-awareness; rather, the cognizability of an object consists merely in its capacity to produce a self-manifesting cognition. Therefore, if cognizability in the primary sense is taken as the reason [in the argument], the reason is inadmissible. And if [cognizability] is based on mere similarity with what is called 'cognition' in some way or other [then the argument fails]."