 Although Gaṅgeśa accepts the position of early Naiyāyika Uddyotakara (c. 600) that one knows oneself perceptually as expressed by the word ‘I’ in perceptual judgments such as “I am seeing a pot” (Taber 2012), presumably he sees proving a self by inference as useful because Buddhists, for one, deny it (famously). And at least in Yogācāra Buddhism perception is accepted as a knowledge source, with the insistence that no self is known by it or indeed by any other means.