  On the view, then, that Kumārila’s doctrine reverses the usual order of epistemological explanation, the claim is that insofar as any cognition engendered by a Vedic injunction intrinsically confers justification simply in virtue of its being a cognition, Vedic injunction first becomes a candidate for the status of “reliable doxastic practice” (pramāṇa)—and the point of Kumārila’s epistemology is that this is a status that any reliable doxastic practice should then be thought to enjoy until or unless it is overridden. Here, though, is where other characteristically Mīmāṃsaka commitments significantly come into play—chiefly, the commitment to the view that the Vedic texts are, like language itself, eternal or primordial. Jaimini’s fifth Mīmāṃsā Sūtra specifies in this regard that “the relations between words and their referents are primordial (autpattika)”—a view meant to underwrite the claim that the Vedas themselves are transcendent or “impersonal” (apauruṣeya). It is, then, particularly together with this view that Kumārila’s epistemology can be taken to warrant the Mīmāṃsaka claim that the Vedas are, in fact, uniquely authoritative; for insofar as they are thus taken essentially to transcend any human perspective, Vedic injunctions, uniquely among reliable doxastic practices, therefore cannot be falsified.