etāvat tu brūmaḥ avaśyamādau vyavasthādvāreṇaiva sādhyasādhanasaṃsthā kartavyā, na hy avyavasthāpya saṃvidbhedaṃ viṣayabhedena niyamena pravṛttir yuktā saṃvidbhedavyavasthāyāś ca sārūpyam eva nibandhanam iti sāmarthyāevāyātaṃ sārūpyasya sādhakatamatvaṃ sārūpyād eva ca jñānasya pravartakatvam /
But this much we say: necessarily at first, the arrangement of means and ends must be made only through distinction; for without establishing the difference between cognitions, activity cannot properly proceed according to the difference of objects; and similarity [of form] alone is the basis for establishing the difference between cognitions; thus by implication follows the supreme efficacy of similarity [of form], and from similarity alone comes the motivating power of cognition.