  Commonalities in the classical Indian approaches to knowledge and justification frame the arguments and refined positions of the major schools. Central is a focus on occurrent knowledge coupled with a theory of “mental dispositions” called saṃskāra. Epistemic evaluation of memory, and indeed of all standing belief, is seen to depend upon the epistemic status of the occurrent cognition or awareness or awarenesses that formed the memory, i.e., the mental disposition, in the first place. Occurrent knowledge in turn must have a knowledge source, pramāṇa.