 The principle in fact falls out of Śrīharṣa’s Nyāya-Vaiśesika opponent’s view. For most Nyāya-Vaiśesika philosophers, the status of an awareness-episode as knowledge and therefore its status as true and non-recollective is causally explained solely by certain epistemic virtues (guṇa) that reside in the causal conditions that give rise to  it.[14]  If this is the case, then the truth of a non-recollective awareness-episode should be explained solely in terms of those epistemic virtues. Hence, if an awareness-episode is true and non-recollective, then the causal conditions that give rise to the relevant awareness-episode—in virtue of the epistemic virtues that reside in them—should suffice to give rise to a true awareness-episode in every case, i.e., they couldn’t give rise to a false awareness-episode.