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Both, internal- and external-cognition, can be sources of valid knowledge:
भावप्रमेयाऽपेक्षायां प्रमाणाभासनिह्नवः ।
बहिः प्रमेयापेक्षायां प्रमाणं तन्निभं च ते ॥८३॥
Verse 83
सामान्यार्थ – हे भगवन् ! आपके मत में भाव - प्रमेय (ज्ञान के स्वसंवेदन) की अपेक्षा से कोई भी ज्ञान सर्वथा प्रमाणाभास नहीं है। और बाह्य - प्रमेय (इन्द्रिय- ज्ञान के द्वारा अर्थ को मानना) की अपेक्षा से ज्ञान प्रमाण और प्रमाणाभास दोनों होता है।
O Lord! You have asserted that when reality is ascertained through internal cognition that illumines the subjective knowledge-object1 (prameya) there is no scope for invalid knowledge (pramāṇābhāsa), and when it is ascertained through external cognition that illumines the objective knowledge-object (prameya) there is the possibility of valid knowledge (pramāna) as well as invalid knowledge (pramāṇābhāsa).
1. The conception of pramă or valid apprehension implies three necessary factors, namely the subject (pramātā), the object (prameya) and the method of knowledge (pramāna).
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