3.2 Summary
In section 3.1, it is elaborated as to how to look for signs of entities beyond the senses and sense objects. After elaborating on the seven dravyas till section 2.2, now the attention is turned to Ātma, the being and Manas, the mind, the substances that are beyond the senses.
Manas, The Mind:
The presence or lack of knowledge arising from the coming together of ātma, senses, and objects is the indication of mind (manas). Its substantiality and eternality are explained by breath. Due to non-simultaneity of effort and the non-simultaneity of knowledge, it is inferred to be the same entity.
Ātma, The Being:
Inhalation, exhalation, eye movements, life, movement of mind, internal distortions of the senses, pleasure, pain, desire, aversion, and efforts are indicators of the Ātma. Its substantiality and eternality are explained by breadth.
In second and third-person Ātma must be inferred, but in first-person is affirmed via direct experience. Its multiplicity is evident based on arrangement in the world, and also from scriptures.
The indication of Yajñadatta in proximity is not perceived due to absence of direct perception. Because of generality, there is no distinction from what is perceived. Therefore, it is inferred. Due to non-distinction from the concept "I", it is inferred, if consistently perceived: "I am Devadatta", "I am Yajñadatta". The cognition "Devadatta goes, Yajñadatta goes" is attributed to the body by usage. But the attribution is doubtful.
The 'ahaṅkāra', i.e. ego, is directly perceived as long as the body is identified through attribution like "Devadatta goes". But the attribution is doubtful. Knowledge about Yajñadatta and Viṣṇumitra in not only due to unique distinction of body.
Cognition based on direct perception is definitive in the Ātma, where the indicator is perceived due to firmness. The perception "I" is direct from the Inner-Ātma, as it is present there and absent elsewhere. Since "I" by primary and suitable usage does not deviate, Ātma is established due to its distinct speciality. Due to non-distinction in the attainment of pleasure, pain, and knowledge, there is oneness of Ātma.
Multiplicity of Ātma is due to arrangement, also because of the authority of scriptures.
