 But now suppose the opponent says that her awareness of non-duality in fact doesn’t constitute knowledge. But surely, says Śrīharṣa, if non-duality isn’t an object of knowledge, then how could there be a method of knowing non-duality? Of course, the opponent could clarify her position by saying that she is just committed to treating her own awareness of non-duality as a case of non-knowledge, not her interlocutor’s. Since her interlocutor—i.e., Śrīharṣa—is committed to thinking that non-duality can be known, she can indeed legitimately ask what means of knowing gives rise to the knowledge of non-duality.