 There is no consensus among Mīmāṃsā commentators on whether this is intended as a definition of perception, even while an initial reading of it suggests that it may be. Kumārila, the noted Mīmāṃsā commentator argues that the first part of the sūtra is not intended as a definition because of the context in which it figures; the sūtra-s preceding it are concerned with an inquiry into righteousness (Dharma). Moreover, the sūtra construed as a definition of perception, results in too wide, and not too accurate, a definition, because it only says that perception arises from a connection between the sense faculty and an existing object and does not exclude perceptual error or inferential cognition. Taber (2005, 16), on the other hand, suggests that it is possible to construe MS 1.1.4 as a valid definition, and indeed such a construal was proposed by an earlier commentator, the so-called Vṛttikāra quoted at length by Śābara in his Śābarabhāṣyam. This, the most extensive commentary on the Mīmāṃsā-sūtra, suggests that the words of the sūtra (tat = ‘that’ and sat = ‘existing’) be switched around for a different reading for the first part of the sūtra, which would then state that, “a cognition that results from connection of the sense faculties of a person with that (tat) [same object that appears in the cognition] is true (sat) perception”. This switch rules out perceptual error and inference; both these present objects other than those that are the cause of the perception.