anenāvyāpitāṃ pramāṇalakṣaṇasya doṣaṃ pramādvitayaniścitamityatra dvitayāvadhāraṇavaiphalyaṃ cāha
By this [objection], he points out both the defect of under-pervasion (avyāpitā) in the definition of valid means of cognition and the futility of restricting [them] to two in the statement that "truth is ascertained by two means of valid cognition."