  On this reading, then, Kumārila’s doctrine is to be understood as holding that it is characteristic of contentful cognitions immediately to confer justification, with the mediation of higher-order cognitions capable not of conferring anything essentially different in kind, but only of calling for revision. If, absent the arising of any overriding cognition, the prima facie justification holds, then the initial cognition stands as veridical in virtue of the fact that it was truth-conducive—in virtue of the fact, as Pārthasārathi puts this point, that “being truth-conducive” (prāmāṇya) is the “motivator of the concept and the word ‘pramāṇa’” (pramāṇabuddhiśabdayor bhāvakatayā). This effectively reverses the direction of explanation favored by Uṃveka, who is instead concerned to argue that the status of being truth-conducive is caused by the same factors that cause veridical cognitions.