abhāve tu tadabhavadvijñānaṃ tasyaiva śabdasya vaikalyaṃ sūcayed iti kathaṃ siddhasādhyatā /
But in [their] absence, the non-occurrence of cognitions arising from it would indicate the deficiency of that śabda itself; how then [can there be] the fallacy of proving what is [already] proved?