yadi hi pratisandhānapratyayasya prāmāṇyaṃ siddhaṃ bhavet tadā na syāddhetor anaikāntikatā yāvatā yeṣu rūpādiṣu sādhāraṇaḥ sāmarthyaprakāśanāya ghaṭādiprajñaptayaḥ kutās teṣu yathāstvaṃ cakṣuḥsparśanābhyām anubhūteṣūttarakālaṃ yathāparidṛṣṭaviṣayamanurūpasaṅketāhitasaṃskārabhedamekatvādhyavasāyi prakṛtibhrāntaṃ smārttamidaṃ jñānam utpadyate
If the validity of recognition were established, then the reason would not be inconclusive; [but] when notions of such things as jars arise for manifesting a common capacity in colors etc., after these have been experienced separately through vision and touch, there arises at a later time this memorial cognition which is inherently erroneous and determines unity [based on] the differentiated impressions established by corresponding signs in accordance with the observed object