Vaiśeṣika Sūtra 3.1.2

3.1.2

indriyārthaprasiddhir indriyārthebhyo 'rthāntaratve hetuḥ |

indriyārtha-prasiddhiḥ—the universal experience of the objects of the senses; indriyārthebhyaḥ—from the senses-and their object; arthāntarasya—of a different object; hetuḥ—mark.

2. The universal experience of the objects of the senses is the mark of (the existence of) object different from she senses and their objects.

[Read sūtra 3.1.2 above]

‘Hetuḥ,’ i.e., Mark, ‘Arthāntarasya,’ i, e.. of the Soul. ‘Indriyār-thebhyaḥ, i.e., from the senses as well as their objects. The meaning is that it is the mark of the Soul which is a different object from Colour.etc., as well as from those which possess them. Though it is implied here that only knowledge is the mark of the existence of the Soul, yet inasmuch as there being a universal experience of the objects of the senses, the immediate presentation to the mind of Colour, etc., is more commonly known, the mark of there being a Soul is described as constituted by that universal experience, blow this universal experience must reside somewhere, either as an effect as a water-pot, or as an Attribute, or as an Action. This universal experience, again, since it is an act in the same manner as cutting is an act, must be produced by an instrument. That which is the instrument of the universal experience is the senses; and the latter, being an instrument, must be employed by an agent, as an axe and the like, are employed. Thus, that in which this universal experience resides, and which employs the olfactory and other organs for its instruments, is the Soul.—2.