tathā hi bahirdeśena viśiṣṭo 'rthaścaitrādiḥ, caitrādinā vā viśiṣṭo bahirdeśaḥ, tasmin dvividhe 'pi prameye sati, gṛhe caitrāder arthasyābhāvo yaḥ kathaṃ vyadhikaraṇaḥ sanpakṣadharmo bhavet
For indeed, when the object of cognition is either Caitra qualified by the external place, or the external place qualified by Caitra - in either of these two cases - how could the absence of Caitra [which exists] in the house serve as a property of the subject [pakṣadharma] while residing in a different locus?