bhavatu nāma niścayaḥ, tathāpi tenāpramāṇena parābhyupagatena kimiti paraḥ pratipadyate, na vai vyasanametat /
Even if there be such certainty, still, if what is accepted by the opponent is not a valid means of knowledge, how does the opponent understand by means of it? This [accepting of a means of knowledge] is indeed not [merely] a whim.