pradhānahetvabhāva eva kāraṇaśaktibhedena hetunā kāryasya parimāṇādirūpeṇa vaicitryaṃ kāryakāraṇatādeścopāpdyamānatvād viruddhatā hetūnām iti /
It is only in the absence of a [primary] cause like Pradhāna that diversity in the effect can exist due to different potencies of [secondary] causes, and [it is] only thus that the relation of cause and effect becomes possible; hence the reasons [put forward by the Sāṃkhyas] are contradictory.