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XII. Kumärila's theory of knowledge
in the self. Thus there is the consequence of the originating of cognition of the cognition of the object even without desire to cognize. Or, it it is said, 'Let this originate if you like: what is the fault ?', Surely, even so we have in regard to the cognition of that cognition the consequence of origination of another cognition. And in regard to that similarly the same (consequence); and so, because of the preoccupation of the self simply in a series of originatings of cognitions one after another, it would not move on to other objects (vişu ya). Therefore what is cognition has with reference to awareness by the self no respect to the operation of another cognition; just as the final cognition of a series of (identical) cascade-cognitions aly apprehending one object (gocara) antecedent to a cognition apprehending another object, and just as cognition subjected to dispute, cognition of colour, etc.; so that the cognizability of cognition by another cognition does not bear argument. This is the meaning of the verse.
11) E. g. 'this pot', 'this pot', and so on (M. L.). They are all the same and do not affect a new cognition having a different object.
