  To that end, Uṃveka urges that Kumārila be understood as arguing that what produces the truth-conduciveness intrinsic to some cognitions just is the causes of those cognitions that are veridical—that, in other words, the point of Kumārila’s characteristic claim is that the truth-conduciveness of any cognition originates intrinsically, arising from the same causal factors in virtue of which it is rightly said to be veridical. With respect, then, to Kumārila’s claim (at codanā 47) that “a capacity not already existing by itself cannot be produced by anything else,” Uṃveka glosses Kumārila’s “by anything else” as suggesting that a cognition’s capacity for truth-conduciveness cannot be produced by anything over and above the causal factors relevant to cognition. From the perspective of an interpretation informed by Pārthasārathimiśra, it thus seems that Uṃveka retains precisely the idea Kumārila means to call into question, which is that veridical cognitions can be distinguished particularly with reference to the causes thereof; for on Uṃveka’s view, what distinguishes a veridical cognition of silver from mistaking mother-of-pearl for such is the fact that in the former case alone, silver really is present as the cause of the cognition. Uṃveka thus takes it that what immediately or “intrinsically” attaches to cognitions is to be understood not in terms of what may be the case prima facie (not in terms of how cognitions may at first appear), but in terms of what we end up with. The status of truth-conducive cognitions as truth-conducive, then, is understood as by Uṃveka as “intrinsic” only in the sense that this status results from the same causes that give rise to the cognitions so characterized—which means we can determine which cognitions those are by identifying the relevant causes.