 After offering a long series of objections against the definitions of truth (tattva) and non-mnemonic awareness (anubhūti), Śrīharṣa proceeds to give a general argument against this definition: it overextends to the case of accidentally true (kākatālīya-samvāda) awareness (KKh 207–208). He then proceeds to give some examples of such accidentally true awareness that we can flesh out as follows.