  In contrast to this interpretation of Kumārila, the eleventh-century commentator Pārthasārathimiśra—who also wrote an independent essay on the doctrine here in view (entitled Svataḥprāmāṇyanirṇaya, “Ascertainment of Intrinsic Validity”; see A. Subrahmanya Shastri 1982, Arnold 2002)—embraced just the view that Uṃveka thought so problematic. Pārthasārathimiśra emphasizes that it was precisely Kumārila’s point to argue that all phenomenologically credible cognitions—all cognitions, that is, that first present themselves as candidates for the status of reliable epistemic warrants—should be thought intrinsically or immediately to have that status. This is, on one view of the matter, because Pārthasārathimiśra takes the fact of any cognition’s “being truth-conducive” (prāmāṇya) essentially to concern not truth, but justification—not, that is, the outcome of the epistemic process, but what gets it off the ground in the first place. Kumārila’s reference, then, to the “capacity” that cognitions immediately have in this regard is to be understood as a capacity for conferring justification—a thought that Pārthasārathimiśra expresses by saying he takes Kumārila’s doctrine to affirm (against Uṃveka) not that this status intrinsically exists (bhavati), but that it intrinsically “appears” (bhāti). The point of departure on this understanding of Kumārila, then, is the kind of epistemic claim that any cognition seems to a subject to make upon him.