athedaṃ lakṣaṇaṃ hetor dharmiṇyevāvagamyate / yataḥ pramāṇān nāsiddhiḥ sādhyasyāpi tato na tu // sādhyasyāpratipattau hi hetor api na niścayaḥ /
If this definition of the probans (hetu) is known only in the subject (dharmin), then from the same means of valid cognition (pramāṇa) by which [the probans is known], the probandum (sādhya) would also not be unestablished; for when there is no cognition of the probandum, there can also be no ascertainment of the probans.