If you think that such and such objects of true cognition are established through the instruments of true cognition (pramanas). We ask: how are those 'instruments of cognition' established? If you think that the 'objects of true cognition' (prameya) are established through the 'means of true cognition' and those 'means of true cognition' are established through other 'means of true cognition' then there is... Now if you think that those pramanas are established without pramanas, then your philosophical position is abandoned.

The view that pramanas establish themselves as well as other things, is called Svatahpramanyavada that was advocated by Prabhakara and Sankara.

Now if you think that through the establishment of pramanas are established the prameyas, and that through the establishment of prameyas are established the pramanas, then there will be anyonyasraya dosa.