 Śrīharṣa considers another proposal—defended by Udayana and Bhāsarvajña (10th century CE)—according to which knowledge is “proper circumscription” (samyak-paricchitti) (Upādhyāya &amp; Śāstri 1957: 475; Svāmī Yogīndrānanda 1968: 11). In explaining this definition, Śrīharṣa says that “proper circumscription” can’t just mean true or correct awareness; for then this proposal will inherit all the problems that the “true awareness” account of knowledge faces. So, he reconstructs this proposal on the basis of some remarks that Udayana makes elsewhere while discussing knowledge of one’s  knowledge.[16] 