prāk sa cetpakṣadharmatvād gṛhītaḥ kiṃ tataḥ param pakṣadharmādibhir jñātair yena syād anumānatā
If it [the subject] is already grasped prior to [establishing] the pakṣadharmatva [presence of probans in the subject], then what purpose afterwards [is served] by knowing the pakṣadharmatva etc., by which it would be an inference?