Sarvadarshanasangraha 16.51

16.51

na/ vikalpāsahatvāt/ kim iyaṃ pratyabhijñā pāmarāṇāṃ syāt parīkṣakāṇāṃ vā/ nādyaḥ/ dehavyatiriktātmaikyam avagāhamānāyāḥ pratyabhijñāyā anudayāt/ pratyuta śyāmasya lauhityavat kāraṇaviśeṣād alpasyāpi mahāparimāṇatvam aviruddham anubhavatāṃ taddeha eva tasyāḥ saṃbhavāc ca/ na dvitīyaḥ/ vyavahārasamaye pāmarasāmyānatirekāt/ aparokṣabhramasya parokṣajñānavināśyatvānupapatteś ca/ yad uktaṃ bhagavatā bhāṣyakāreṇa paśvādibhiś cāviśeṣāt iti/ bhāmatīkārair apy uktaṃ śāstracintakāḥ khalv evaṃ vicārayanti na pratipattāra iti/ tathā cātmagocarasyādhyāsātmarūpatvaṃ sustham/

No, because it does not withstand analysis. Would this recognition belong to ordinary people or to critical investigators? Not the first, for a recognition apprehending the identity of a self distinct from the body does not arise [in them]. On the contrary, just as redness replaces blackness [in a baked pot], for those who experience without contradiction that even something small can attain great size due to a specific cause, such [recognition] is possible regarding that very body. Nor the second, because at the time of practical activity they do not surpass ordinary people, and because an immediate illusion cannot be destroyed by mediate knowledge. As the venerable commentator said: "because there is no distinction from animals and the rest." The author of the Bhāmatī also said: "Indeed, it is scholars of the scriptures who investigate thus, not ordinary perceivers." And so, that the nature of superimposition applies to the sphere of the self is firmly established.