Sarvadarshanasangraha 16.62

16.62

yady api sarvaḥ prāṇī pratyagātmāstitvaṃ pratyety aham asmīti/ na hi kaścid api nāham asmīti vipratipadyate/ pratyagātmaiva brahma tat tvam asi iti sāmānādhikaraṇyāt/ tasmād ātmatattvam asaṃdigdhaṃ siddham/ tathāpi dharmaṃ prati vipratipannā bahuvidhā iti nyāyena viśeṣapratipattir upapadyata eva/ tathā hi/ caitanyaviśiṣṭaṃ deham ātmeti lokāyatā manyante/ indriyāṇy ātmety anye/ antaḥkaraṇam ātmety apare/ kṣaṇabhaṅguraṃ saṃtanyamānaṃ vijñānam ātmeti bauddhā budhyante/ dehaparimāṇa ātmeti jainā jināḥ pratijānate/ kartṛtvādiviśiṣṭaḥ parameśvarād bhinno jīvātmeti naiyāyikādayo varṇayanti/ dravyabodhasvabhāvam ātmety ācāryāḥ paricakṣate/ bhoktaiva kevalaṃ na karteti sāṃkhyāḥ saṃgirante/ cidrūpaḥ kartṛtvādirahitaḥ parasmād abhinnaḥ pratyagātmety aupaniṣadā bhāṣante/ evaṃ prasiddhe dharmiṇi viśeṣato vipratipattau tadviśeṣasaṃśayo yujyate/ tathā ca saṃdehasaṃbhavāj jijñāsyatvaṃ brahmaṇaḥ siddham/ tad itthaṃ brahmaṇo vicāryatvasaṃbhavena tadvicārātmakaṃ brahmamīmāṃsāśāstram āraṃbhaṇīyam iti yuktam/ janmādy asya yataḥ ityādisarvasya śāstrasyaitadvicārāpekṣatvāc chāstraprathamādhyāyasaṃgatam idam adhikaraṇam/

Even though every living being cognizes the existence of the inner self, thinking, “I am”—for no one at all is confused, thinking, “I am not”—and the inner self alone is Brahman, because of the co-reference in “You are that,” and therefore the principle of the self is established as beyond doubt; nevertheless, following the principle that [thinkers] are in conflict regarding attributes, a grasp of particular [views] does arise. For instance, the Lokāyatas hold that the body characterized by consciousness is the self; others, that the senses are the self; still others, that the internal organ is the self; the Buddhists understand that the self is momentary, continuing consciousness; the Jain Jinists maintain that the self has the size of the body; the Naiyāyikas and others describe the individual self as characterized by agency and the like and different from the Supreme Lord; the teachers [of Bhāṭṭa Mīmāṃsā] declare that the self has the nature of both substance and consciousness; the Sāṃkhyas assert that [the self] is purely an experiencer and not an agent; the followers of the Upaniṣads state that the inner self consists of consciousness, is devoid of agency and the like, and is non-different from the Supreme. Thus, when there is dispute regarding the specific attributes of a well-known subject, doubt regarding those specific attributes is reasonable. And thus, since doubt is possible, Brahman's being an object of inquiry is established. So, since the investigation of Brahman is possible in this way, it is appropriate that the Brahmamīmāṃsā treatise, which consists in the investigation of that [Brahman], should be commenced. Because the entire treatise beginning with “From which [arise] the birth and so forth of this” depends on this inquiry, this section belongs to the first chapter of the treatise.