 Central to the logico-epistemological tradition in general and Śantarakṣita in particular is the question of what constitutes a means by which one accrues an instance of indubitable knowing. In other words, how does one justify considering a moment of awareness or cognitive episode as valid knowledge (pramāṇa)? What constitutes trustworthy awareness? For Śāntarakṣita, the pramāṇa that is the means of justifying an instant of valid knowing is simultaneously indistinct from the instant of valid knowing itself (McClintock 2002, 57).