aviddhakarṇastu dve eva pramāṇe svalakṣaṇasāmānyalakṣaṇābhyāṃ cānyatprameyaṃ nāstīti, etad vighaṭanārthaṃ pramāṇayati pratyakṣamanumānavyatiriktapramāṇāntarasadvitīyaṃ pramāṇatvāt anumānavat /
But Aviddhakarṇa, in order to refute the view that "there are only two means of valid cognition and there is no object of cognition other than the particular and the universal," proves that perception has another means of cognition distinct from inference as its companion, because it is a means of valid cognition, like inference.