 The weight of the argument rests on the third sentence. Gaṅgeśa supports it offering various examples of qualificative cognition, namely inference, recognition, analogy, verbal testimony, and so on. The point is that unless some awareness of dung is present in a person, (s)he cannot infer that there is dung on the hill on the basis of seeing some animals grazing on the hill. Universals like fireness and dungness are given directly in indeterminate perception. Gaṅgeśa’s argument maintains a causal uniformity among pramāna-generated cognitions of an entity as qualified (Phillips and Tatacharya 2004, p. 398). However, there is a problem: if anything that is known through a qualifier requires a prior cognition of the qualifier, there will be a regress of cognitions. Gaṅgeśa’s answer is that an indeterminate perception blocks the threat of such a regress, because the qualifier is then grasped directly rather than through another qualifier. In other words, the object is perceived through the property, but the property itself is perceived directly rather than through another property. The indeterminate perception, which precedes the determinate perception of an object through a mode, that is, as possessing a certain property, is not itself a perception through a mode. Simply put, we need to grasp the universal cowness in order to have an awareness of a particular as qualified by cowness. Chadha (2014) argues that Gaṅgeśa’s argument thus shows that the postulate of indeterminate perception of universals is a necessary requirement for realism.