The Vivṛti (long gloss) of Utpaladeva on his ĪPK (see below for references):
It is not the case that in memory an object previously experienced is manifested in its sheer own form (kevala), like in an intellectual intuition (yogijñāna) having a past object as its content. For, in this way (if the object devoid of any connotation were manifested), it would not have its character of memory. It is said that in memory, the quality of being past only [occurs] through the experience, although the object is in itself changeless. Hence, the manifestation of the experience is here useful. Therefore [the author of the short gloss] says: "And a previously experienced object, together with the experience". And memory has the form of a cognition, therefore he speaks of "light of memory" (my translation).
(pūrvānubhūtasyaivārthasya kevalasya na smṛtau yogijñāna ivātītārthaviṣaye prakāśaḥ. tathā hi smṛtitvaṃ na syāt. anubhavamukhenaiva cārthasya svayaṃ sthiratve ’pi smṛtāv atītatvatvam ucyata ity anubhavaprakāśa evātropayogī. tad āha “pūrvānubhūtaś cārtho ’nubhavena saha” iti | smṛtiś ca jñānarūpaivety āha “smṛtiprakāśa” iti. The text has been edited by R. Torella, Festschrift Brunner, 2002).
Well, one could object that some psychological experiments have shown that in case one is provided with a single content, unconnected with experience and only characterised as past (for instance, an old photograph), one tends to make up a fake memory around it. Hence, the distinction may be less clear-cut… However, the same experiments show that the "trap" works by far better if one includes in the photograph the person one is analysing, thus strongly suggesting that that content is linked with her experience.
What do readers think?
On the metaphor of light as referring to cognition, see here.
I have dealt with memory and subjectivity in other posts. See here.