etad apy ayuktam, pūrvavat tatrāptasammate vaktari vimatyabhāvaprasaṅgāt. na hi tadvākyasya svataḥprāmāṇyaniścaye sati tasmin vaktari kimayaṃ satyavādī na vā, naiva veti matir yuktā / vimatiśabdenātra saṃśayaviparyāsau vivakṣitau /
This too is incorrect, because as before, it would result in the absence of contrary cognition regarding that speaker recognized as āpta; for when there is certainty regarding the self-validity of his statement, such notions about that speaker as "is he truthful or not, or is he not [truthful] at all?" would not be possible; here by the word "vimati" both doubt and misconception are meant;