yadyarthakriyāsaṃvādijñānaṃ kāraṇaviśuddhijñānaṃ ca dvayam apyetat prāmāṇyaniścayakāraṇaṃ vede nāṅgīkriyate tadā niścayahetuvaikalyād vede prāmāṇyaniścayo na prāpnoti kāraṇamantareṇa kāryasyāsambhavāt //
If both [types of] cognition - the cognition that corresponds to effective action and the cognition of the perfection of causes - which [together] constitute the source for certainty about validity, are not accepted in the case of the Veda, then, due to the absence of causes for certainty, there can be no certainty about [its] validity, since an effect cannot arise without its cause.