apica pūrvam uktam yathā na pramāṇaṃ vastuno hetuḥ, nāpi vyāpakaṃ, tat katham asyānumānasyāhetu{tva}vyāpakabhūtasya nivṛttāvapi vastu nivarteteti bhāvaḥ /
Moreover, as stated before, a means of knowledge is neither the cause nor the pervader of a thing, so how could the absence of inference, which is neither the cause nor the pervader [of the omniscient being], lead to the absence of that thing?