 It is difficult to appreciate Gaṅgeśa’s reflection on certification without knowing something about the Mīmāṃsaka positions, called in general “self-certification,” which he attacks. Self-certification is embraced also by Yogācāra Buddhist philosophers, but Gaṅgeśa focuses mainly on the arguments of Prābhākaras as voiced in particular by the ninth-century author Śālikanātha (1961). It seems that Mīmāṃsakas would secure the authority of Vedic testimony for rituals and various rules of everyday life effortlessly, one suspects in overview, by maintaining that knowledge is self-certifying. Gaṅgeśa focuses, however, on perceptual knowledge, which, he maintains, can, in certain circumstances, both be doubted and later certified as knowledge. “I wouldn’t now be drinking water, if the awareness had not been knowledge. But I am now drinking, satisfying my thirst, and the awareness was knowledge indeed” (translator’s comments, Jewel 2020: 109). In this case, the certification comes by way of an inference. Source identification is another way of capturing the point. It is by inference that one determines that an awareness-generating process is indeeed perception, perception that is factively conceived. A genuine source never misleads. Only “pseudo-sources” do.